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THE  DUTY  OF  PERSONAL  LABORS 


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BY    REV.    RICHARD    BAXTER. 


REVISED  AND  ABRIDGED 
BY  REV.   WILLIAM  BROWN,  M.D. 

OF    EDINBURGH. 


WITH  AN   INTRODUCTORY  ESSAY, 
BY  REV.  DANIEL  WILSON,  D.  D. 

BISHOP    OF    CALCUTTA. 
REVISED  FROM  THE  THIRD  GLASGOW  EDITION. 


PUBLISHED   BY   THE 
AMERICAN   TRACT    SOCIETY 

150  NASSAU-STREET,  NEW  YORK. 


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NOTICE  OF  THE   PRESENT   EDITION. 


The  work  of  Baxter,  "  The  Reformed  Pastor,"  has  been 
long  known  and  cherished  by  ministers  of  the  various  evangeli- 
cal denominations,  as  among  the  most  inspiriting,  solemn,  and 
glowing  works  ever  written  on  the  duties  and  responsibilities  of 
their  office.  Many  of  them  have  found  its  perusal  affecting 
their  own  souls  and  their  ministrations,  much  as  they  might 
suppose  the  coal  flaming  from  God's  own  altars  did  the  lips  of 
the  prophet.  And  although  more  immediately  addressed  to  pas- 
tors, the  lessons  of  the  volume  may,  in  their  measure,  be  applied 
to  all  Christians  upon  whom  God  has  bestowed  the  opportunity 
and  means  of  influencing  others. 

Its  author  indeed  wrote  for  a  state  of  things  which  does  not 
present  itself  in  our  own  country,  nor  did  it  long  continue  in 
Britain.  The  Christian  teacher  had,  when  Baxter  was  settled 
at  Kidderminster,  the  official  and  exclusive  oversight  of  all  the 
souls  within  a  certain  district ;  and  they  expected,  and  had  been 
trained  to  receive  him  as  coming  with  the  authority  of  the  state 
as  well  as  the  church,  in  his  pastoral  visits  to  their  households. 
The  catechism  in  which  he  questioned  them  was  a  recognized 
part  of  each  child's  education  in  the  ordinary  school.  The  sep- 
aration of  the  church  from  the  control  and  patronage  of  a  civil 
establishment ;  the  independent  action  of  several  denominations 
within  the  same  local  boundaries,  each  enlisting  its  voluntary 
supporters ;  and  the  absence  of  religious  instruction  from  many 
of  our  common  schools,  create  here  another  shape  of  society 
than  that  for  which  Baxter  planned  and  toiled. 

Our  Sabbath- schools  and  Bible-classes  have  also  risen  up,  to 
occupy  within  the  Christian  church  some  of  that  field  of  influ- 
ence which  was  covered  by  Baxter's  labors,  and  afford  some  of 
that  religious  instruction  which  he  contemplated.     Among  the 


o 
4  .  PREFATORY  NOTICE. 

various  modes  by  which  our  minds  may  be  brought  into  close 
intercourse  with  souls  around  us,  every  Christian  must  deter- 
mine for  himself,  prayerfully  and  deliberately,  which,  in  his  cir- 
cumstances, will  best  answer  the  end.  Baxter  certainly  did  not 
intend  to  insist  upon  any  one  stereotyped  form  of  effort,  to  the 
exclusion  of  all  others ;  his  object  was  to  bring  the  truth  to 
bear  upon  the  conscience,  in  connection  with  home  visitation. 
As  a  former  editor  has  said,  the  author  must  have  meant  by 
catechizing,  "  not  only  hearing  persons  repeat  a  form  of  words 
containing  the  grand  and  common  principles  of  religion,  but 
proposing  to  them  "  other  "  familiar  questions,"  and  personally 
conferring  with  them  on  the  truths  of  the  Bible,  in  every  way 
adapted  to  their  benefit. 

Since  the  work  was  originally  written,  it  has  been  altered 
and  abridged,  in  the  several  editions  through  which  it  has  passed. 
"  A  very  good  abridgment/"'  says  Orme  in  his  Life  and  Times  of 
Baxter,  "was  executed  many  years  ago  by  the  late  Rev.  Samuel 
Palmer,  the  circulation  of  which  has  been  very  extensive.  A 
much  improved  revision  and  abridgment  of  the  work  by  the  Rev. 
Dr.  Brown  of  Edinburgh,  with  an  admirable  introductory  essay 
by  the  Rev.  Daniel  Wilson,  (now  bishop  of  Calcutta.)  has  been 
recently  published  by  Collins  of  Glasgow.  Both  the  abridgment 
and  the  essay  are  in  all  respects  worthy  of  Baxter,  and  deserv- 
ing of  the  widest  diffusion." 

The  present  edition  has  been  revised  and  somewhat  abridged 
from  that  of  Dr.  Brown.  Some  passages  which  derived  their 
meaning  from  the  peculiar  state  of  the  church  in  which  Baxter 
labored  have  been  omitted,  and  some  which  were  applicable 
only  to  Great  Britain  and  the  times  when  the  author  lived  have 
been  modified,  while  their  spirit  has  been  carefully  preserved. 
Quotations  in  foreign  languages  have  been  translated,  or  where 
the  sense  allowed,  altogether  dropped;  and  where,  as  in  two 
or  three  instances,  there  has  been  an  omission  of  a  few  lines 
containing  incidental  allusions  to  points  in  controversy  between 
evangelical  denominations,  the  fact  is  indicated  by  asterisks 
which  supply  their  place. 

It  should  be  further  stated,  that  an  aged  friend,  who  desires 
to  withhold  his  name,  has  contributed  the  sum  of  five  hundred 
dollars  to  stereotype  and  perpetuate  this  work. 


DR.   BROWN'S  PREFACE.  5 

PREFACE    BY   THE    EDITOR,   DR.   BROWN. 

Of  the  excellence  of  this  work  it  is  scarcely  possible  to  speak- 
in  too  high  terms.  It  is  not  a  directory  relative  to  the  various 
parts  of  the  ministerial  office,  and  in  this  respect  it  may,  1  y 
some,  be  considered  as  defective;  but  for  powerful,  pathetic, 
pungent,  heart-piercing  address,  we  know  of  no  work  on  the 
pastoral  office  to  be  compared  with  it.  Could  we  suppose  it  to 
be  read  by  an  angel,  or  by  some  other  being  possessed  of  an 
unf alien  nature,  the  argumentation  and  expostulations  of  our 
author  would  be  felt  to  be  altogether  irresistible ;  and  hard 
must  be  the  heart  of  that  minister  who  can  read  it  without 
being  moved,  melted,  and  overwhelmed — hard  must  be  his  heart, 
if  he  be  not  roused  to  greater  faithfulness,  diligence,  and  activ- 
ity in  winning  souls  to  Christ.  It  is  a  work  worthy  of  being 
printed  in  letters  of  gold ;  it  deserves,  at  least,  to  be  engraven 
on  the  heart  of  every  minister. 

But  with  all  its  excellences,  "The  Reformed  Pastor,"  as 
originally  published  by  our  author,  labors  under  considerab] e 
defects,  especially  as  regards  its  usefulness  in  the  present  day. 
With  respect  to  his  works  in  general,  he  makes  the  following 
candid,  yet  just  acknowledgment.  "Concerning  almost  all  my 
writings,  I  must  confess  that  my  own  judgment  is,  that  fewer, 
well  studied  and  polished,  had  been  better ;  but  the  reader  who 
can  safely  censure  the  books,  is  not  fit  to  censure  the  author, 
unless  he  had  been  upon  the  place,  and  acquainted  with  all  the 
occasions  and  circumstances.  Indeed,  for  the  c  Saints'  Rest,'  I 
had  four  months'  vacancy  to  write  it,  though  in  the  midst  of  con- 
tinual languishing  and  medicine ;  but  for  the  rest,  I  wrote  them 
in  the  crowd  of  all  my  other  employments,  wThich  would  allow 
me  no  great  leisure  for  polishing  and  exactness,  or  any  orna- 
ment; so  that  I  scarce  ever  wrote  one  sheet  twice  over,  nor 
stayed  to  make  any  blots  or  interlinings,  but  was  fain  to  let  i  t 
go  as  it  was  first  conceived.  And  when  my  own  desire  way, 
rather  to  stay  upon  one  thing  long  than  run  over  many,  soma 
sudden  occasion  or  other  extorted  almost  all  my  writings  from 
me;  and  the  apprehension  of  present  usefulness  or  necessity 
prevailed  against  all  other  motives."* 

*  Baxter's  Narrative  of  his  Life  and  Times,  p.  124. 


6  DR.  BROWN'S  PREFACE. 

■•'  The  Reformed  Pastor"'  appears  to  have  "been  written  under 
the  unfavorable  circumstances  here  alluded  to — amidst  disease 
and  languishment — and  to  have  been  hurried  to  the  press,  with- 
out that  revision  and  correction  which  were  of  so  much  impor- 
tance to  its  permanent  usefulness.  The  arrangement  is  far  from 
logical :  the  same  topics,  and  even  the  same  heads  of  discourse. 
are  repeated  in  different  parts  of  the  work.  It  is  interlarded, 
according  to  the  fashion  of  the  age,  with  numerous  Latin  quo- 
tations from  the  fathers  and  other  writers  ;  and  the  controversies 
and  history  of  the  day  are  the  subject  of  frequent  reference,  and 
sometimes  of  lengthened  discussion.  To  this  it  may  be  added, 
that  the  language,  though  powerful  and  impressive,  is  often 
remarkably  careless  and  inaccurate. 

With  the  view  of  remedying  these  defects-  of  the  original 
work,  the  Rev.  Samuel  Palmer  of  Hackney  published,  in  1766, 
an  abridgment  of  it ;  but  though  it  was  scarcely  possible  to  pre- 
sent the  work  in  any  form,  without  furnishing  most  powerful  and 
most  impressive  appeals  to  the  consciences  of  ministers,  we 
apprehend  he  essentially  failed  in  presenting  it  in  that  form 
which  was  desirable.  We  would,  in  fact,  greatly  prefer  the 
work  in  its  original  form,  with  all  its  faults,  to  the  abridgment 
of  it  by  Palmer :  if  the  latter  was  freed  from  many  of  its  de- 
fects, it  also  lost  much  of  its  excellence.  We  may  often,  with 
advantage,  throw  out  extraneous  matter  from  the  writings  of 
Baxter,  but  abridgment  destroys  their  spirit ;  their  energy  and 
pathos  are  enervated  and  evaporated  by  it.  Besides,  Mr.  Palmer 
has  moulded  the  work  into  an  entirely  new  form;  and  though 
his  general  arrangement  may,  in  some  respects,  be  more  logical 
than  our  author's,  yet,  in  other  respects,  it  is  no  improvement. 
The  arrangement  of  the  original  is  much  more  natural  and  easy ; 
and  there  is  in  it  a  fulness  and  richness  of  illustration,  which 
we  in  vain  look  for  in  the  abridgment. 

The  work  which  is  now  presented  to  the  public  is  not,  strictly 
speaking,  an  abridgment.  Though  considerably  less  than  the 
original,  it  has  been  reduced  in  size  chiefly  by  the  omission  of 
extraneous  and  controversial  matter,  which,  however  useful  it 
might  be  when  the  work  was  originally  published,  is  totally 
inapplicable  to  the  circumstances  of  the  present  age.  In  some 
instances  I  have  also  changed  the  order  of  the  particulars ;  but 


DR.  BROWN'S  PREFACE.  7 

the  chief  transposition  which  I  have  made,  is  of  the  "  Motives 
to  the  Oversight  of  the  Flock,"  which  our  author  placed  in  his 
Application,  but  which  I  have  introduced  in  that  part  of  the 
discourse  to  which  they  refer,  just  as  we  have  "  Motives  to  the 
Oversight  of  Ourselves,"  in  the  preceding  part  of  the  treatise. 
Some  of  the  particulars  which  he  has  under  the  head  of  motives, 
I  have  introduced  in  other  parts  of  the  body  of  the  discourse,  to 
which  they  appeared  more  naturally  to  belong.  But  though  I 
have  used  some  freedom  in  the  way  of  transposition,  I  have  been 
anxious  not  to  sacrifice  the  force  and  fulness  of  our  author's 
illustrations  to  mere  logical  arrangement.  Many  of  the  same 
topics,  for  instance,  are  still  retained  in  the  Application,  which 
had  occurred  in  the  body  of  the  discourse,  and  are  there  touched 
with  a  master's  hand,  but  which  would  have  lost  much  of  their 
pathos  and  energy,  had  I  separated  them  from  that  particular 
connection  in  which  they  stand,  and  introduced  them  in  a  differ- 
ent part  of  the  work.  I  have  also  corrected  the  language  of  our 
author ;  but  I  have  been  solicitous  not  to  modernize  it.  Though 
to  adopt  the  phraseology  and  forms  of  speech  employed  by  the 
writers  of  that  age,  would  be  a  piece  of  silly  affectation  in  an 
author  of  the  present  day,  yet  there  is  something  simple,  vener- 
able, and  impressive  in  it,  as  used  by  the  writers  themselves. 

While,  however,  I  have  made  these  changes  on  the  original, 
I  trust  that  I  have  not  injured,  but  improved  the  work ;  that  the 
spirit  of  its  great  author  is  so  much  preserved,  that  those  who 
are  most  familiar  with  his  writings  would  scarcely  have  been 
sensible  of  the  alterations  I  have  made,  had  I  not  stated  them 
in  this  place. 

Having  long  been  anxious  to  present  to  the  public  an  edition 
of  "  The  Reformed  Pastor,"  I  began  to  prepare  it  a  considerable 
time  ago;  and  having  offered  it  to  the  present  publisher,  he 
informed  me  that  the  Rev.  Daniel  Wilson  of  London  had  pre- 
viously agreed  to  write  an  introductory  essay  to  that  work.  In 
this  arrangement  I  feel  peculiar  pleasure,  as  I  have  no  doubt 
his  recommendation  will  introduce  it  to  the  notice  of  many,  by 
whom  otherwise  it  might  have  remained  unknown. 

Before  I  conclude,  I  cannot  help  suggesting  to  the  friends  of 
religion,  that  they  could  not  perhaps  do  more  good  at  less 
expense,  than  by  presenting  copies  of  this  work  to  the  ministers 


8  DR.  BROWN'S  PREFACE. 

of  Christ  throughout  the  country.  There  is  no  class  of  the  com- 
munity on  whom  the  prosperity  of  the  church  of  Christ  so  much 
depends  as  on  its  ministers.  If  their  zeal  and  activity  languish, 
the  interests  of  religion  are  likely  to  languish  in  proportion ; 
while  on  the  other  hand,  whatever  is  calculated  to  stimulate 
their  zeal  and  activity,  is  likely  to  promote,  in  a  proportional 
degree,  the  interests  of  religion.  They  are  the  chief  instruments 
through  whom  good  is  to  be  effected  in  any  country.  How  im- 
portant, then,  must  it  be  to  stir  them  up  to  holy  zeal  and  activity 
in  the  cause  of  the  Redeemer  !  A  tract  given  to  a  poor  man 
may  be  the  means  of  his  conversion ;  but  a  work  such  as  this, 
presented  to  a  minister,  may,  through  his  increased  faithfulness 
and  energy,  prove  the  conversion  of  multitudes.  Ministers 
themselves  are  not  perhaps  sufficiently  disposed  to  purchase 
works  of  this  kind :  they  are  more  ready  to  purchase  books 
which  will  assist  them,  than  such  as  will  stimulate  them  in 
their  work.  If,  therefore,  any  plan  could  be  devised  for  present- 
ing a  copy  of  it  to  every  minister  of  the  various  denominations 
throughout  the  country,  what  incalculable  good  might  be  effect- 
ed !  There  are  many  individuals  to  whom  it  would  be  no  great 
burden  to  purchase  twenty  or  even  fifty  copies  of  such  a  work  as 
this,  and  to  send  it  to  ministers  in  different  parts  of  the  country ; 
or  several  individuals  might  unite  together  for  this  purpose.  I 
can  scarcely  conceive  any  way  in  which  they  could  be  more 
useful. 

To  the  different  missionary  societies  I  trust  I  may  be  allowed 
to  make  a  similar  suggestion.  To  furnish  every  missionary,  or 
at  least  every  missionary  station,  with  a  copy  of  "  The  Reformed 
Pastor,"  would.  I  doubt  not,  be  a  powerful  means  of  promoting 
the  grand  object  of  Christian  missions.  Sure  I  am  of  this,  there 
is  no  work  so  much  calculated  to  stimulate  a  missionary  to  holy 
zeal  and  activity  in  his  important  labors. 

WILLIAM  BROWX. 

Edinburgh,  March  12,  1829. 


CONTENTS. 


Introductory  Essay,  by  Rev.  Daniel  Wilson,  D.  D.,  Bishop  of  Calcutta,  •     13 

Dedication,  by  Baxter, 71 

Introduction, 87 

PART   I. 

THE   OVERSIOHT  OF  OURSELVES. 
CHAPTER  I. 

THE   NATURE   OF  THIS  OVERSIGHT. 

I.  See  that  the  work  of  grace  be  thoroughly  wrought  in  your  own  soul,  -     89 
II.  See  that  your  graces  are  in  vigorous  and  lively  exercise, 100 

III.  See  that  your  example  contradict  not  your  doctrine, 102 

IV.  See  that  you  live  not  in  those  sins  against  which  you  preach  in  others,  108 
V.  See  that  you  be  not  destitute  of  the  qualifications  necessary  for  your 

work, 109 

CHAPTER  II. 

THE   MOTIVES  TO  THIS  OVERSIGHT. 

I.   You  have  a  heaven  to  win  or  lose  as  well  as  other  men, 114 

II,  You  have  a  depraved  nature  as  well  as  others, 116 

III.  Yrou  are  exposed  to  greater  temptations  than  others, 117 

IV.  You  have  many  eyes  upon  you,  and  there  will  be  many  to  observe 

your  falls, 119 

V.  Your  sins  will  have  more  heinous  aggravations  than  other  men's,  •  •  120 

VI.  Such  important  works  as  ours  require  greater  grace  than  other  men's,  122 

VII.  The  honor  of  Christ  lieth  more  on  you  than  on  other  men, 123 

VIII.  The  success  of  your  labors  materially  depends  on  your  taking  heed 

to  yourselves,  125 

PART   II. 

THE   OVERSIG-HT  OF   THE   FLOCK. 

CHAPTER    I. 

THE   NATURE   OF  THIS   OVERSIGHT. 

This  oversight  extends  to  all  the  flock, 135 

I.  "We  must  labor  for  the  conversion  of  the  unconverted, 144 

II.  We  must  give  advice  to  inquirers  who  *e  under  convictions  of  sin,  •   147 

1* 


10  CONTENTS. 

III.  We  must  study  to  build  up  those  who  are  already  partakers  of  divine 


152 


grace, - 

IV.  "We  must  exercise  a  careful  oversight  of  families, 156 

V.  We  must  be  diligent  in  visiting  the  sick, 159 

VI.  We  must  be  faithful  in  the  reproof  and  admonition  of  offenders,  •  •  -  •  162 

VII.  We  must  not  neglect  the  exercise  of  church  discipline, 162 

CHAPTER   II. 

THE  MANNER  OF  THIS  OVERSIGHT. 

The  ministerial  work  must  be  carried  on, 

I.  Purely  for  G-od,  and  the  salvation  of  souls, 171 

II.  Diligently  and  laboriously, 172 

III.  Prudently  and  orderly, 172 

IV.  Insisting  chiefly  on  the  greatest  and  most  necessary  things, 173 

V.  With  plainness  and  simplicity, 175 

VI.  With  humility, 176 

VII.  With  a  mixture  of  severity  and  mildness, 177 

VIII.  With  affection  and  seriousness  and  zeal, 178 

IX.  With  tender  love  to  our  people, 178 

X.  With  patience, 180 

XI.  With  reverence, • 181 

XII.  With  spirituality, 181 

XIII.  With  earnest  desires  and  expectations  of  success, 182 

XIV.  Under  a  deep  sense  of  our  own  insufficiency,  and  of  our  dependence 

on  Christ, 184 

XV.  In  unity  with  other  ministers, 185 

CHAPTER   III. 

THE   MOTIVES  TO  THIS  OVERSIGHT. 

I.  From  the  relation  in  which  we  stand  to  the  flock:  We  are  overseers,-   187 
II.  From  the  efficient  cause  of  this  relation  :  The  Holy  Grhost, 194 

III.  From  the  dignity  of  the  object  which  is  intrusted  to  our  care :  The 

church  of  (rod, 195 

IV.  From  the  price  paid  for  the  church :  Which  he  hath  purchased  with 

his  blood, 196 

PART   III. 

APPLICATION. 
CHAPTER   I. 

THE  USE    OF  HUMILIATION. 

I.  On  account  of  our  pride, 204 

II.  Our  not  seriously,  unreservedly,  and  laboriously  laying  out  ourselves  in 

our  work, * 217 


CONTENTS.  11 

1.  By  negligent  studies, 217 

2.  By  dull,  drowsy  preaching, 218 

3.  By  not  helping  destitute  congregations, 222 

III.  Our  prevailing  regard  to  our  worldly  interests,  in  opposition  to  the 

interests  of  Christ, 222 

1.  By  temporizing, 222 

2.  By  worldly  business, 224 

3.  By  barrenness  in  works  of  charity, 225 

IV.  Our  undervaluing  the  unity  and  peace  of  the  churches, 230 

V.  Our  neglect  of  church  discipline, 237 

CHAPTER   II. 

THE   DUTY  OF  PERSONAL  CATECHIZING  AND   INSTRUCT- 
ING PARTICULARLY  RECOMMENDED. 

Section  I.  Motives  to  this  duty, 249 

Article  I.  Motives  from  the  benefits  of  the  work, 249 

1.  It  will  be  a  most  hopeful  means  of  the  conversion  of  sinners, 250 

2.  It  will  essentially  promote  the  edification  of  saints, 253 

3.  It  will  make  our  public  preaching  better  understood  by  our  people,  •  254 

4.  It  will  make  us  more  familiar  with  them,  and  assist  us  in  winning 

their  affections,  254 

5.  It  will  make  us  better  acquainted  with  their  spiritual  state,  and 

enable  us  better  to  watch  over  them, 255 

6.  It  will  assist  us  in  reference  to  their  publicly  professing  Christ,-  •  •  •  255 

7.  It  will  show  men  the  true  nature  of  the  ministerial  office, 256 

8.  It  will  show  our  people  the  nature  of  their  duty  to  their  ministers,  •  258 

9.  It  will  impart  more  correct  views  of  the  Christian  ministry,  and  so 

may  procure  further  help, • 261 

10.  It  will  exceedingly  facilitate  the  ministerial  work  in  succeeding 

generations, 264 

11.  It  will  conduce  to  the  better  ordering  of  families,  and  the  better 

spending  of  the  Lord's  day, 265 

12.  It  will  preserve  many  ministers  from  idleness  and  misspending 

their  time, • 265 

13.  It  will  contribute  to  subdue  our  own  corruptions,  and  to  exercise 

our  own  graces, 266 

14.  It  will  withdraw  both  ourselves  and  our  people  from  vain  contro- 

versies, and  the  lesser  matters  of  religion, 266 

15.  It  will  probably  extend  over  the  whole  country, 267 

16.  It  is  likely  to  be  a  work  which  will  not  stop  with  those  who  are 

engaged  in  it, 268 

17.  The  weight  and  excellency  of  the  duty  recommended, 269 

Article  II.  Motives  from  the  difficulties  of  the  work, 272 

1.  Difficulties  in  ourselves, 273 

2.  Difficulties  in  our  people, 274 

Article  III.  Motives  from  the  necessity  of  the  work, 276 

1.  It  is  necessary  for  the  glory  of  Ood,  - .-. 276 


12  CONTENTS. 

2.  It  is  necessary  to  the  welfare  of  our  people, 279 

3.  It  is  necessary  to  our  own  welfare, 282 

Article  IY.  Application  of  these  motives, 283 

Section  II.  Objections  to  this  duty, 299 

Section  III.  Directions  for  this  duty, 322 

Article  I.  Directions  for  bringing  our  people  to  submit  to  this  course 

of  instruction, 323 

1.  Conduct  yourselves  in  the  general  course  of  your  life,  and  ministry 

so  as  to  convince  them  of  your  ability  and  sincerity,  and  love  to 
them. 324 

2.  Convince  them  of  the  benefit  and  necessity  of  this  exercise, 326 

3.  Supply  every  family  in  your  congregation,  whether  rich  or  poor,  with 

books. 328 

4.  Deal  gently  with  them,  and  remove  every  kind  of  discouragement,  •  330 

5.  Expostulate  with  such  as  are  neglectful, 330 

A.rticle  II.  Directions  for  prosecuting  the  exercise  with  success, 331 

1.  Address  a  few  words  to  them  in  general,  to  mollify  their  minds,  and 

to  remove  all  offence, 332 

2.  Take  them  one  by  one,  and  deal  with  each  of  them  apart, 333 

3.  Take  an  account  of  what  each  of  them  has  learned, •• 335 

4.  Try  by  further  questions  how  far  they  understand  what  they  have 

learned, 336 

5.  When  you  have  tried  their  knowledge,  proceed  next  to  instruct  them 

yourselves, 338 

6.  If  they  are  grossly  ignorant,  or  appear  to  be  unconverted,  make 

some  prudent  inquiry  into  their  state, 341 

7.  Endeavor  to  impress  their  heart  with  a  sense  of  their  deplorable  con- 

dition,   345 

8.  Conclude  with  an  exhortation  to  them  to  believe  in  Christ,  and  to 

the  diligent  use  of  external  means  of  grace, 347 

9.  At  dismissing  them,  mollify  their  minds  by  a  few  words  deprecating 

any  thing  like  offence,  and  endeavor  to  engage  the  masters  of 
families  to  carry  on  the  work  you  have  begun, 350 

10.  Keep  a  list  of  your  people  in  a  book,  with  notes  of  their  character 

and  necessities. 351 

11.  Through  the  whole  course  of  the  exercise,  see  that  the  manner  as 

well  as  the  matter  be  suited  to  the  end, 351 

12.  If  Ood  enable  you,  extend  your  charity  to  those  of  the  poorer  sort, 

before  they  part  from  you, 354 


INTRODUCTORY  ESSAY 

BY  REV.  DANIEL  WILSON,  D.D. 

BISHOP   OF    CALCUTTA. 


The  name  of  Baxter  is  too  well  known,  to  re- 
quire any  thing  to  be  said  by  way  of  introduction  to 
such  a  work  as  the  following.  It  is  one  of  the  best 
of  his  invaluable  practical  treatises.  In  the  whole 
compass  of  divinity  there  is  scarcely  any  thing  supe- 
rior to  it,  in  close,  pathetic  appeals  to  the  conscience 
of  the  minister  of  Christ,  upon  the  primary  duties  of 
his  office.  The  main  object  is,  to  press  the  necessity 
of  his  bringing  home  the  truths  of  the  gospel  to  every 
individual  of  his  flock,  by  affectionate  instruction. 
Some  account  of  the  work  will  be  found  in  the  pref- 
ace to  the  present  edition,  from  the  pen  of  the  ex- 
cellent writer  who  has,  with  extraordinary  success, 
prepared  it  for  the  public  eye.  The  treatise  is  now 
adapted  for  the  clergy  of  every  confession.  The  pass- 
ing controversies,  the  digressions,  the  long  Latin  quo- 
tations, the  local  matters,  are  omitted ;  but  all  that  is 
native  and  vigorous,  all  that  is  spiritual  and  holy,  all 
that  is  of  general  use,  and  belongs  to  every  age,  is 
retained  and  placed  in  a  better  light.  A  few  phrases 
and  sentiments,  indeed,  will  still  be  found,  which  par- 
take of  Baxter's  particular  character,  or  arise  from  his 
habits  of  thinking  on  controverted  matters.  These 
are  inseparable  from  human  infirmity ;  and  he  is  un- 


14  INTRODUCTORY  ESSAY. 

worthy  the  name  of  a  Christian,  who  can  allow  such 
trifling  considerations  to  lessen  the  full  effect  of  the 
general  truths  of  the  work  on  his  own  heart  and  con- 
science. The  writer  of  these  lines  rejoices,  for  his 
own  part,  to  bear  his  testimony  to  the  high  value  of 
this  powerful  book.  It  is  peculiarly  gratifying  to 
him,  as  an  Episcopal  clergyman,  to  introduce  the 
manly  and  eloquent  pages  of  this  great  non-conform- 
ist divine.  The  ministers  of  every  church  should 
desire  to  have  their  errors  boldly  exposed,  and  the 
standard  of  the  apostolic  and  primitive  ages  placed 
full  before  their  eyes.  Till  we  can  bear  this,  we  are 
not  likely  to  see  any  considerable  revival  of  religion 
among  us.  To  be  firm  in  our  own  conviction  of 
duty,  and  act  consistently  with  our  vows  to  our  sev- 
eral divisions  of  Christ's  church,  is,  indeed,  a  para- 
mount obligation.  But  to  rise  above  the  mere  details 
of  a  particular  discipline,  and  enter  into  the  high  and 
spiritual  designs  of  the  ministry  generally,  as  found- 
ed on  the  authority,  and  governed  by  the  Spirit,  and 
dedicated  to  the  glory  of  Christ,  is  the  only  method 
of  really  promoting  our  several  interests.  We  best 
advance  the  prosperity  of  our  various  bodies,  when  we 
seek  the  honor  of  our  great  Master  and  the  salvation 
of  souls,  and  make  our  ecclesiastical  platforms  en- 
tirely subservient  to  these  high  ends. 

To  the  ministers,  then,  of  all  churches,  and  espe- 
cially the  Protestant  churches  of  Europe  and  Amer- 
ica, the  writer  now  ventures  to  appeal.  Wherever, 
indeed,  the  name  of  Christ  is  preached,  in  every  part 
of  the  world,  by  the  clergy  of  every  confession,  there 
would  he  direct  his  voice.     Being  called  on  to  recom- 


INTRODUCTORY  ESSA.Y.  15 

mend  "  The  Reformed  Pastor  "  by  some  introductory- 
observations,  he  would  endeavor  to  make  it  the  occa- 
sion of  exciting  the  most  pungent  grief,  and  the  most 
entire  reformation  ;  and  would  thus  urge  his  brother 
ministers  to  follow  up,  in  the  present  day,  what  Bax- 
ter began  among  his  contemporaries  nearly  two  cen- 
turies since.  "What  is  done  in  one  period,  must  be 
repeated  in  another ;  every  age  needs  to  be  stirred  up 
afresh.  Baxter  was  preceded,  and  has  been  followed 
by  writers  on  the  same  argument.  Gildas  and  Sal- 
vian,#  the  names  on  his  original  title-page,  were  two 
distinguished  writers,  who,  in  the  fifth  and  sixth  cen- 
turies, alarmed  a  careless  church  by  the  thunders  of 
their  denunciations.  Immediately  before  our  author's 
own  time,  Herbert  delineated  his  "  Country  Parson" 
with  a  tenderness  and  skill  peculiar  to  himself.t 
Sixty  years  afterwards,  the  mild  and  persuasive  ex- 
hortations of  the  "  Pastoral  Care  "  were  addressed, 
by  Bishop  Burnet,  to  the  whole  body  of  the  English 
clergy. $  But  for  much  more  than  a  century  since 
that  time,  no  first-rate  book  on  this  subject  has  ap- 
peared. The  publisher  of  the  present  edition  has 
therefore  done  well  in  bringing  forward  this  incom- 
parable treatise  of  Baxter,  in  his  series  of  "  Select 
Christian  Authors" — this  is  to  make  the  energy  and 
pathos  of  the  seventeenth  century  bear  on  the  feeble 
Christianity  of  the  nineteenth. 

Such  is  the  opportunity  on  which  the  writer  of 

*  The  first  title  of  Baxter's  "Reformed  Pastor,"  was  "Gildas 
Salvianus." 

f  Herbert's  "  Country  Parson"  was  first  published  in  1632. 
X  Burnet's  "Pastoral  Care" — a  work  in  every  one's  hand. 


16  '  INTRODUCTORY  ESSAY. 

these  introductory  pages  seizes,  for  addressing  his 
appeal  to  his  honored  brethren  of  every  name,  and 
more  especially  to  the  clergy  of  his  own  church, 
with  the  view  of  carrying  on  Baxter's  great  design, 
and  reviving  the  power  of  true  religion  among  them. 
May  he  open  his  heart  in  all  simplicity.  May  he  at 
least,  after  thirty  or  forty  years'  observation,  suggest 
to  his  younger  brethren  something  which  may  tend, 
under  the  blessing  of  Grod,  to  promote  a  return  to 
primitive  zeal  and  love  among  the  clergy.  May  he 
be  permitted  to  admonish  and  rouse  his  own  con- 
science, while  he  attempts  to  excite  others.  And  0, 
blessed  Spirit  of  Christ,  descend  thou  upon  the  writer 
and  the  readers  of  these  pages.  Vouchsafe  success. 
Fulfil  thy  gracious  office,  as  the  CoxMforter  of  the 
church,  by  touching  our  hearts,  and  reviving  thy 
work  effectually  among  us.  Let  thy  ministers  be 
open  to  thy  reproofs,  and  "hear  what  the  Spirit  saith 
unto  the  churches." 

In  the  first  place,  then,  your  attention,  honored  and 
beloved  brethren  in  Christ,  shall  be  directed  to  some 
topics  of  humiliation ;  in  the  next,  to  some  grounds  of 
hope ;  and  lastly,  to  several  points  of  duty,  as  subser- 
vient to  a  revival  of  pure  Christianity  among  us. 

I.  In  the  first  place,  permit  me  to  ask,  Have  we 
not  great  cause  for  humiliation  before  our  God,  when 
we  look  back  on  our  ministry  ?  This  is  the  first  topic. 
If  Baxter  had  occasion  to  lament  the  worldly- mind- 
edness,  the  party  spirit,  the  time-serving,  the  coward- 
ice, the  neglect  of  individual  catechizing,  the  pride, 
formality,  and  lukewarmness  of  the  ministers  of  his 


INTRODUCTORY  ESSAY.  17 

own  day,  and  in  his  own  order;  have  we  not  cause  to 
lament  these,  and  the  like  evils,  among  ourselves? 
Look,  brethren,  int6  the  apostolical  epistles,  and  read 
the  remonstrances  and  reproofs  which  were  required 
in  the  first  age,  and  say  if  they  are  not  even  more 
necessary  now.  Call  to  mind  the  state  of  the  seven 
churches  of  Asia,  at  the  close  of  the  inspired  canon ; 
weigh  every  sentence  of  our  Lord's  rebukes;  and  say 
whether  we  are  not  now  in  the  condition  of  those 
churches — whether  the  Laodicean  lukewarmness,  es- 
pecially, has  not  crept  over  us.  Reflect  only  on  the 
corruption  of  our  nature ;  the  artifices  of  Satan,  as 
illustrated  by  the  whole  stream  of  ecclesiastical  his- 
tory ;  and  the  uniform  operation  of  long  external  peace 
upon  the  purity  of  the  faith;  and  say  whether,  from 
the  necessary  course  of  things,  we  are  not  in  danger 
of  a  declining  state  in  a  day  like  the  present. 

But  let  us  come  to  facts.  Let  us  look  back  to  our 
first  entrance,  each  of  us,  upon  the  sacred  ministry, 
and  examine  what  were  our  motives.  Were  we  duly 
sensible  of  the  importance  of  the  office  ?  Had  we  any 
competent  understanding  of  the  doctrine  of  Christ? 
Did  we  feel  as  we  ought  the  value  of  souls?  Alas, 
how  many  of  us  rushed  into  the  vineyard  without  any 
of  the  views  and  feelings  most  essentially  required. 
And  those  of  us  who  hope  we  were  moved,  in  some 
measure,  by  the  Holy  Spirit,  how  faint  was  our  love 
to  Christ;  how  narrow  the  limits  of  our  knowledge 
and  faith  and  zeal;  how  imperfect  our  devotedness 
of  heart  to  the  one  object,  the  salvation  of  souls. 

And  sinGe  we  have  been  in  the  sacred  office,  what 
have  we  been  about?     How   have  our  hearts  been 


18  INTRODUCTORY  ESSAY. 

towards  our  Saviour  ?  How  have  we  studied  our 
Bibles  ?  How  have  we  persevered  in  the  spirit  of 
prayer  ?  How  have  we  watched  against  the  world  ? 
How  have  we  sought  to  overcome  the  wicked  one  ? 
How  have  we  honored  the  Holy  Ghost  ?  How  have 
we  glorified  Christ  our  Lord  ?  What  have  we  done 
with  our  time,  our  talents,  our  opportunities,  our  in- 
fluence, our  various  means  of  doing  good  to  ourselves 
and  others  ?  I  do  not  speak  of  infirmities  and  smaller 
errors  merely,  from  which  none  are  exempt,  nor  of 
the  effects  of  momentary  temptations ;  but  I  speak  of 
the  strain  and  course  of  our  ministry,  of  our  charac- 
ter and  spirit.  0  what  cause  have  we  for  the  deepest 
humiliation  before  our  God  ! 

But  let  us  enter  yet  further  into  details,  that  thus 
our  hearts  may  be  filled  with  godly  compunction. 

1.  "What  has  been  the  state  of  our  hearts  during 
the  course  of  our  ministry  ?  Have  there  been  no  de- 
clines there  ?  Have  we  been  advancing  in  love  to 
Christ,  in  humiliation,  in  prayer,  in  communion  with 
God,  in  devotional  study  of  the  Bible,  in  self-exami- 
nation ?  Have  we  been  "growing  in  grace,  and  in  the 
knowledge  of  our  Lord  and  Saviour  Jesus  Christ?" 
Have  we  been  "in  the  love  of  God?"  Have  we  felt 
as  the  ministers  of  Christ?  Alas,  brethren,  if  one 
may  speak  for  another,  we  have  too  much  departed 
in  heart  from  the  Lord.  There  has  often  been  a 
mortal  coldness,  a  decay  in  the  springs  of  life.  The 
source  of  all  our  failures  has  been  in  a  spiritual  tor- 
por and  indifference  as  to  Christ  and  salvation,  and 
the  divine  life  within  ourselves.  We  have  sunk  too 
much  into  the  creature,  into  selfishness,  into  human 


INTRODUCTORY  ESSAY.  19 

wisdom,  into  the  world.  Grod  has  not  had  our  hearts. 
We  have  not  loved  our  Lord  Jesus  Christ  in  fervor 
and  sincerity.     Hence  our  other  evils. 

2.  "What  have  been  the  style  and  character  of  our 
public  preaching?  Has  it  been,  in  the  full  sense  of 
the  terms,  evangelical,  close,  affectionate,  appropriate, 
searching  ?  Have  we  preached  "  Jesus  Christ,  and  him 
crucified?"  Have  we  pleaded  with  souls?  Have  we 
aimed  simply,  intensely  at  their  salvation  ?  Have 
we  followed  the  model  of  the  holy  apostles  ?  Have 
we  been  "  instant  in  season,  out  of  season  ?"  Have 
we  been  earnest,  affectionate,  importunate  with  our 
hearers  ?  On  all  these  points,  God  knows  what  sins 
we  have  been  committing.  God  knows  how  we  have 
"preached  ourselves,  instead  of  Christ  Jesus  the  Lord." 
Grod  knows  what  tame,  subordinate  topics,  what  hu- 
man inventions,  what  commandments  and  opinions 
of  men,  have  sometimes  weakened  and  deformed  our 
public  ministry. 

3.  Our  private  diligence  among  the  families  and 
individual  members  of  our  flocks,  what  has  it  been  ? 
This  is  the  question  which  Baxter  thought  he  had  the 
greatest  occasion  to  press  in  the  year  1655  ;  and  is  it 
not  much  more  applicable  in  1829  ?  Have  we  been 
as  shepherds  among  their  flocks  ?  Have  we  looked 
after  each  individual  sheep  with  an  eager  solicitude  ? 
Have  we  denied  ourselves,  our  own  ease  and  pleasure 
and  indulgence,  in  order  to  "go  after  Christ's  sheep, 
scattered  in  this  naughty  world,  that  they  might  be 
saved  in  Christ  for  ever  ?"  What  do  the  streets  and 
lanes  of  our  cities  testify  concerning  us  ?  What  do 
the  highways  and  hedges  of  our  country  parishes  say 


20  INTRODUCTORY  ESSAY. 

as  to  our  fidelity  and  love  to  souls  ?  What  do  the 
houses  and  cottages  and  sick  chambers  of  our  con- 
gregations and  neighborhoods  speak  ?  Where  have 
we  been?  What  have  we  been  doing?  Has  Christ 
our  Master  seen  us  following  his  footsteps,  and  "going 
about  doing  good  ?"  Brethren,  we  are  verily  faulty 
concerning  this.  We  have  been  content  with  public 
discourses,  and  have  net  urged  each  soul  to  the  con- 
cerns of  salvation.  We  have  not  brought  Christ  and 
his  offers,  and  placed  them  full  before  the  view  of  each 
perishing  sinner.  We  have  not  pressed  these  offers 
upon  their  acceptance  with  the  frequency,  the  affec- 
tion, the  importunity,  which  the  case  demanded. 

4.  But  let  us  enter  our  studies,  and  remember  all 
our  sins  in  our  private  duties;  in  our  preparation  for 
our  public  work,  in  our  prayers,  in  the  devotional  and 
close  application  of  truth  to  our  own  consciences.  0, 
what  do  our  libraries,  and  closets,  and  places  of  study 
and  preparation  say?  What  has  become  of  all  those 
hours  which  we  professed  to  spend  in  prayer  before 
God,  with  the  Bible  in  our  hands,  and  our  ministry 
in  our  hearts  ?  How  much  time  have  we  frittered 
away  in  vain  reading ;  in  the  gratification  of  curios- 
ity; in  pursuing  "oppositions  of  science  falsely  so 
called;"  in  reading  the  last  new  book  on  divinity; 
in  examining  the  last  new  criticism ;  in  amusing 
our  minds  with  the  last  review,  the  last  piece  of  his-** 
tory,  the  last  philosophical  dissertation?  I  speak  not 
against  any  department  of  sound  and  manly  know- 
ledge;  in  its  place,  and  to  certain  ministers  at  cer- 
tain times,  each  is  indispensable.  But  have  we  kept 
these  things  in  their  places?     Have  they  not  super- 


INTRODUCTORY  ESSAY.  21 

seded  other  more  immediate  duties  ?  Has  not  our 
reading  been  too  much  governed  by  inclination,  rather 
than  conscience,  and  a  sense  of  duty?  And  in  the 
preparing  of  our  sermons,  alas,  how  cold,  how  formal 
have  we  often  been.  Prayer  has  been  the  last  thing 
we  have  thought  of,  instead  of  being  the  first.  We 
have  made  dissertations,  not  sermons ;  we  have  con- 
sulted commentators,  not  our  Bibles  ;  we  have  been 
led  by  science,  not  by  the  heart ;  and  therefore  have 
our  discourses  in  public,  and  our  instructions  in  pri- 
vate, been  so  tame,  so  lifeless,  so  uninteresting  to  the 
mass  of  our  hearers,  so  little  savoring  of  Christ,  so 
little  like  the  inspired  example  of  St.  Paul. 

5.  Suffer  yet  further  the  word  of  exhortation, 
brethren ;  and  let  us  review  our  walk  before  men, 
our  general  carriage,  our  conduct  in  our  families,  our 
behavior  in  the  sight  of  others,  our  arrangement  of 
our  days  and  hours,  our  diligence  and  perseverance 
in  the  several  branches  of  our  calling.  Can  we  an- 
swer before  God  the  questions  arising  from  topics 
like  these  ?  Have  we  been  "wholesome  examples  of 
Christ"  to  our  people  ?  Have  we  been  separate  from 
the  spirit,  fashions,  maxims  of  the  world?  Have 
we  shown  to  our  people  "  the  more  excellent  way?-' 
Have  we  lived,  as  well  as  preached  the  gospel  of 
Christ  ?  Have  we  given  an  assurance  to  every  one 
of  sincerity  in  our  doctrine  by  our  habitual  walk  ? 
Has  our  "  conversation  been  in  heaven  ?"  Have  we 
led  the  way  to  others  in  heavenly-mindedness,  humil- 
ity, self-denial,  spiritual  affections,  superiority  to  the 
frowns  and  allurements  of  the  world?  Have  we 
been  willing  to  bear  reproach  for  Christ  ?     Have  we 


22  INTRODUCTORY  ESSAY. 

followed  our  crucified  Saviour  to  his  glory  with  our 
cross  upon  our  shoulders  ?  Blessed  Jesus,  thou  know- 
est  the  guilt  of  thy  ministers  in  this  respect,  above 
all  others.  We  have  been  divines,  we  have  been 
scholars,  we  have  been  disputants,  we  have  been  stu- 
dents ;  we  have  been  every  thing  but  the  holy,  self- 
denying,  laborious,  consistent  ministers  of  thy  de- 
spised gospel.  "We  have  been  courting  the  world ; 
we  have  been  trying  to  serve  God  and  mammon ;  we 
have  loved  the  praise  of  men  more  than  the  praise  of 
God.  The  state  of  our  hearts  has  been  cold ;  our 
public  preaching  has  been  defeotive ;  our  duties  among 
our  flock,  our  studies,  have  been  full  of  evil ;  but  our 
walk  before  men,  when  compared  with  the  spiritual- 
ity of  thy  holy  example,  and  the  standard  of  our  pro- 
fession, has  been  worst  of  all.  It  is  into  this  sewer 
and  receptacle  that  all  our  secret  corruptions  have 
been  flowing ;  it  is  here  they  have  been  poured  out. 
And  now,  in  the  review  of  these  instances  of  our  de- 
parture from  thee,  0  our  God,  we  would  humble  our- 
selves in  an  unaffected  abasement  of  soul.  But  we 
would  not  stop  here ;  we  would  go  on  to  confess  be- 
fore thee  the  sad  effects  of  these  evils  in  the  general 
condition  of  thy  church. 

6.  For  our  humiliation,  beloved  brethren,  will  be 
far  from  complete,  unless  we  look  our  whole  state  full 
in  the  face.  Let  us  consider  what  have  been  the 
consequences  of  the  above  more  private  and  personal 
evils.  Let  us  look  back,  each  of  us,  on  our  past  his- 
tory. Let  us  remember  those  times  of  peculiar  guilt 
and  backsliding  which  have  dishonored  our  God; 
when  Satan  has  come  in  like  a  flood ;  when  we  have 


INTRODUCTORY  ESSAY.  23 

shamefully  yielded  to  temptation,  disgraced  our  sacred 
profession,  grieved  and  almost  caused  the  Holy  Spirit 
to  forsake  us,  laid  waste  our  consciences,  and  weak- 
ened the  whole  simplicity  and  energy  of  our  subse- 
quent ministry.     Why  is  it  that  things  are  at  the  low 
ebb  with  many  of  us,  which  wc  have  pointed  out  in 
the  preceding  pages  ?     Is  it  not  because  of  some  great 
sins,  which,  though  known  to  few  of  our  fellow-crea- 
tures, have  been  well  known  to  our  God  and  Sav- 
iour ?      The  dregs  of  an  outraged  piety  can  never 
suffice  for  the  right  discharge  of  the  sacred  office. 
If  the  writer  may  freely  speak,  he  would  put  it  to 
every  minister's  conscience,  to  say  whether,  in  some 
cases,  temptation  and  secret  iniquity,  peculiar  depart- 
ures in  heart  from  the  Lord,  and  scenes  in  former 
years  which  memory  too  faithfully  records,  have  not 
left  the  traces  and  associations  of  evil  so  strongly  im- 
printed on  the  habits — have  not  corrupted  so  deeply 
the  first  principles  of  faith  and  love  in  the  heart,  as 
to  mar  and  injure  the  simplicity  of  the  soul,  and  pro- 
duce that  weak,  vacillating,  inefficient  ministry,  of 
which  our  flocks  have  so  long  had  reason  to  com- 
plain?     0   that  these   wounds   may  be   effectually 
healed  by  the  application  of  the  blood  and  Spirit  of 
Christ !     0   that  a  deep  humiliation  may  bring  us 
back  to  our  G-od  !     0  that  the  rest  of  our  ministry 
may  be  honored  by  the  full  measure  of  the  divine 
grace  and  communications !     Backsliding  and  apos- 
tasy of  heart,  too  often  leading  to  open  sin,  are  the 
offence  of  the  present  day. 

7.  Again,  how  much  should  we  be  abased  before 
our  God  for  the  fearful  errors  and  heresies  which 


24  INTRODUCTORY  ESSAY. 

have  risen  up  in  the  spiritual  church.  This  is  an- 
other consequence  of  general  lukewarmness.  We 
speak  not  of  occasional  mistakes,  of  a  greater  or  less 
degree  of  accuracy  and  clearness,  but  of  open  error 
and  departure  from  the  faith  of  Christ.  On  the  one 
hand,  how  much  has  been  written  and  preached  to 
weaken  the  doctrine  of  the  fall ;  of  the  grace  of  Christ ; 
of  the  merciful  will  of  our  heavenly  Father,  as  the 
first  source  of  our  salvation;  of  the  "righteousness  of 
God,  which  is  by  faith  of  Jesus  Christ  unto  all,  and 
upon  all  them  that  believe  ;"  of  the  operations  of  the 
Holy  Spirit ;  of  the  promises  of  persevering  grace ; 
of  the  spirituality  and  extent  of  Christian  obedience  ; 
of  the  joy  and  delight  of  communion  with  God,  and 
the  anticipations  of  heaven.  God  knows  how  we 
have  erred,  many  of  us,  in  these  respects.  For  ex- 
ample, on  the  one  doctrine  of  regeneration,  and  the 
new  creation  by  the  Holy  Spirit,  how  much  error  has 
infected  the  Protestant  churches.  Can  we  wonder 
that  the  Holy  Spirit  has  withdrawn  from  us,  when 
his  gracious  work  has  been  explained  away,  denied, 
opposed  by  unscriptural  statements  on  the  nature  and 
efficacy  of  the  sacraments  ?  And  have  not  many 
fatal  misapprehensions  and  misstatements  appeared, 
verging,  on  the  other  hand,  towards  Antinomian  licen- 
tiousness, and  the  abuse  of  the  grace  of  Christ? 
Have  not  frightful  overstatements  respecting  the  de- 
crees of  God  been  made  ?  Have  not  omissions  almost 
as  fatal,  of  practical  exhortations  and  direct  appeals 
to  the  consciences  of  sinners,  enervated  the  whole 
force  of  the  gospel?  Have  not  writings  been  pub- 
lished on  prophecy,  and  the  doctrine  of  assurance, 


INTRODUCTORY  ESSAY.  25 

which  directly  lead  to  spiritual  presumption  ?  Have 
not  errors  appeared  on  the  doctrine  of  pardon,  and  on 
the  immediate  blessedness  of  the  believer  after  death  ? 
0,  brethren,  humiliation  before  Grod  indeed  becomes 
us  in  such  a  time  as  this. 

8.  From  these  and  similar  evils,  and  from  the  state 
of  mind  from  which  they  spring,  have  not  bitter  con- 
trove?"sies,  uncharitable  disputes,  heat,  accusation, 
alienation  of  heart,  a  spirit  of  party,  arisen  in  the 
church  ?  Does  not  even  the  world  mark  the  animos- 
ity of  our  controversies  ?  Do  we  not  cause  the  ene- 
mies of  the  Lord  to  blaspheme  ?  Do  we  not  harden 
the  consciences  of  the  ungodly  ?  Do  we  not  prevent 
and  defeat  much  of  the  success  of  the  gospel  ?  0 
what  a  scene  have  our  great  religious  societies  pre- 
sented of  late  years.  0  how  much  of  the  spirit  of 
party  still  lurks  in  our  minds — that  spirit  within  us 
"which  lusteth  to  envy,"  as  the  Scripture  speaks. 

Let  each  one,  brethren,  examine  his  own  heart, 
his  own  circle,  his  own  congregation  and  church,  and 
see  the  various  evils  and  corruptions  which  reign 
there,  in  these  and  similar  respects.  Let  him  yield 
to  the  deep  conviction  of  conscience ;  let  him  humble 
his  soul  in  the  dust  before  Grod,  for  his  own  share  in 
these  provocations,  and  for  the  share  which  others 
have  borne  in  them.  We  never  can  expect  a  return 
of  divine  grace  till  our  deep  penitence  give  glory  to 
Gfod  in  confession  and  supplication.  "While  we  keep 
silence  and  justify  ourselves,  all  stands  still.  When 
the  floodgates  of  grief  are  thrown  open,  then,  and 
not  before,  may  we  hope  for  the  Lord  to  pour  in  the 
full  tide  of  his  Holy  Spirit. 


26  INTRODUCTORY  ESSAY. 

9.  And  remember,  brethren,  that  our  want  of  suc- 
cess in  our  ministrations  is  to  be  traced  back  to  the 
same  causes,  and  is  'a  further  call  to  contrition  and 
humiliation  in  the  sight  of  our  God.  "We  all  com- 
plain of  the  little  fruit  "which  attends  our  labors.  A 
dew  of  the  divine  grace  falls,  indeed,  here  and  there ; 
but  there  is  scarcely  anywhere  an  abundant  shower 
of  blessing.  A  few  are  converted  in  our  several  par- 
ishes and  neighborhoods,  and  we  collect  a  little  circle 
around  us ;  and  we  should  bless  God  for  any  the  least 
measure  of  success  ;  but  we  seldom  see  any  great  sig- 
nals of  divine  power — a  general  awakening  of  souls — 
a  holy  and  overwhelming  influence  on  ministers  and 
people,  which  bears  them  above  the  world,  and  leads 
them  to  live  and  walk  closely  with  God.  The  evan- 
gelical fisherman  does  not  cast  out  a  wide  net  and 
enclose  a  great  multitude  of  fishes,  and  our  converts 
do  not,  in  general,  go  on  consistently  and  steadily ; 
they  often  turn  aside — often  decline — often  "fall  into 
temptation  and  a  snare,  and  many  foolish  and  hurt- 
ful lusts" — often  divide  into  sects  and  parties. 

And  why  is  all  this  ?  Because  we  have  forsaken 
our  God,  grieved  the  Holy  Spirit,  and  corrupted  the 
gospel  of  Christ ;  because  our  own  hearts  and  lives 
and  prayers  so  little  prepare  for  great  success  ;  be- 
cause we  expect  so  little,  exercise  so  little  faith  in 
the  divine  power,  and  seldom  if  ever  feel  an  eager 
and  insatiable  desire  for  the-  conversion  of  souls. 

Now,  the  first  step  to  a  better  state  of  things,  is 
real  and  unaffected  shame  and  confusion  of  face  before 
God  for  our  past  negligence:   "He  that  confesseth 


INTRODUCTORY  ESSAY.  27 

and  forsaketh  his  sins,  shall  have  mercy."  The  re- 
markable confessions  of  Moses,  Ezra,  and  Daniel;  the 
striking  humiliations  of  the  prophets  Isaiah,  Jere- 
miah, and  Ezekiel;  the  penitential  psalms  of  the  holy 
David ;  the  whole  strain  of  the  Bible,  both  in  the  Old 
and  the  New  Testament,  direct  us  to  this  great  duty. 
One  day  spent  in  fasting  and  prayer  to  Grod  is  worth 
a  thousand  days  of  complaint  and  lamentation  before 
men.  Believe  me,  brethren,  it  is  not  in  a  spirit  of 
censoriousness  or  self-exaltation,  that  the  most  un- 
worthy of  the  Lord's  servants  thus  addresses  you. 
He  must,  alas,  take  his  full  share  of  guilt  and  sorrow 
in  the  general  humiliation.  But  he  speaks  from  love 
to  souls ;  from  zeal  for  the  glory  of  Christ ;  from  a 
deep  conviction  of  duty  on  being  called  to  write  on 
this  subject.  He  cannot,  dare  not,  will  not  keep 
silence.  He  will  call  himself  and  others  to  that  un- 
reserved and  penetrating  sense  of  sin  and  demerit 
which,  by  the  grace  and  power  of  the  Holy  Spirit, 
may  lead  to  penitence,  to  confession,  to  real  and  abid- 
ing amendment  and  reformation. 

Let  not  our  lay  brethren  misinterpret  the  strong 
language  of  humiliation  here  used.  It  is  not  of  what 
are  called  open  sins,  notorious  inconsistencies,  gross 
vices,  for  the  most  part,  that  we  speak ;  but  of  those 
secret  and  hidden  evils,  which,  under  a  virtuous  and 
pious  carriage,  may  yet  be  eating  as  doth  a  cancer 
into  the  life  of  spiritual"  religion  and  ministerial  en- 
ergy. Nor  is  it  of  all  ministers  that  we  speak,  nor 
of  any  ministers  at  all  times,  and  in  all  respects ;  but 
it  is  of  some  at  some  times,  and  of  all  only  as  to  some 
or  more  particulars.     Do  not,  therefore,  misapprehend 


28  INTRODUCTORY  ESSAY. 

these  pages.  Do  not  pervert  the  design  of  them  to 
corrupt  purposes.  Do  not  despise  your  ministers. 
Do  not  apply  to  individuals  what  belongs  only  to  some 
of  a  general  class.  Remember,  that  it  is  partly  in 
chastisement  for  your  own  sins  as  private  Christians, 
that  these  evils  have  been  permitted  to  spread.  The 
corruption  is  general ;  you  must  join  in  the  general 
humiliation.  You  have  not  prayed  for  your  ministers 
as  you  ought.  You  have  not  assisted  them  in  their 
labors.  You  have  not  been  docile  and  fruitful  under 
their  instructions.  You  have  frowned  on  them,  and 
put  them  in  fear,  when  they  were  disposed  to  be  most 
faithful.  You  have  enticed  and  allured  them  into  sin 
by  your  world liness,  your  vanity,  your  lax  example 
and  spirit.  The  ministry,  indeed,  are  called  to  the 
deepest  humiliation;  they  are  the  first  in  the  pro- 
cession of  penitence,  but  the  people  must  follow  after 
them.  They  need  to  confess  and  lament  their  own 
sins,  and  those  of  their  families.  They  must  join  with 
their  pastors  in  seeking  the  Lord,  and  imploring  his 
grace  upon  the  whole  church. 

But  to  return.  It  is  not  to  topics  of  humiliation 
that  this  address  must  be  confined  :  we  pass  on  to  a 
more  cheering  part  of  our  subject. 

II.  There  are  many  grounds  of  hope  in  the  pres- 
ent DAY  WHICH  MAY  ENCOURAGE  US  IN  OUR  REFORMATION 
AND  REPENTANCE. 

I.  God  is  at  work.  There  is  a  movement  in  men's 
minds  towards  salvation.  There  are  numerous  events 
in  providence  concurring  to  aid  the  spiritual  church. 
Satan,  indeed,  is  raffing;  infidelity  belches  forth  her 


INTRODUCTORY  ESSAY.  29 

blasphemies ;  opposition  to  truth  increases  in  many 
quarters  ;  men's  hearts  are  failing  them  for  fear ;  the 
public  press  is  an  instrument  of  incalculable  mischiet 
in  various  ways,  especially  that  part  of  it  which  is 
known  by  a  name — itself  a  reproach  to  a  Christian 
people — The  Sunday  Press.  Still,  God  is  at  work. 
Mighty  things  seem  to  be  preparing.  Bishops  and 
pastors  and  ministers  and  missionaries  and  catechists 
and  schoolmasters  and  authors  and  translators  are 
rising  up  in  the  churches.  The  power  committed  to 
our  own  Protestant  country  stretches  over  the  greater 
divisions  of  the  globe.  The  spirit  of  commerce  and 
enterprise  and  discovery  carries  our  vessels  to  every 
shore.  Our  foreign  bishops  and  governors,  for  the 
most  part,  favor  spiritual  religion.  The  heathen  and 
Mahommedan  nations  are  moving,  inquiring,  rous- 
ing themselves  from  the  slumber  of  ages.  Popery  is 
shaken  to  its  base  by  the  spirit  of  inquiry  and  the 
diffusion  of  the  Scriptures,  and  of  education.  Such 
a  time  encourages  the  church  to  examine  herself,  and 
lie  low  before  her  God  in  dust  and  ashes ;  to  separate 
from  what  provokes  the  Lord,  and  prepare  for  his 
further  blessings. 

2.  The  machinery  of  religious  dissemination  is 
erected,  and  in  operation ;  and  is  ready  to  receive 
from  the  Lord,  and  extend  to  the  utmost  corners  of 
the  earth,  the  richest  blessings,  whenever  he  may  be 
pleased  to  "  cause  his  face  to  shine  upon  us,  that  we 
may  be  saved."  Consider,  beloved  brethren,  what 
preparation  there  has  been  made  during  the  last 
thirty  years,  for  the  ultimate  diffusion  of  the  gospel. 
Whether  it  may  seem  fit  to  Almighty  G  od  to  use  the 


30  INTRODUCTORY  ESSAY. 

present  societies  chiefly  in  this  work,  we  know  not. 
The  purifying  process,  however,  through  which  many 
of  them  have  passed,  is  far  from  being  unfavorable  to 
the  hope  of  their  final  most  enlarged  success.  When 
the  members  and  leading  conductors  of  all  our  insti- 
tutions are  duly  humbled,  and  led  more  feelingly  and 
unreservedly  to  ascribe  every  measure  of  success  to 
G-od  alone ;  when  the  din  of  applause  and  flattery  is 
silenced,  and  there  is  room  for  God  to  be  glorified, 
then  may  we  hope  that  the  present  machinery  will 
be  filled  and  animated  with  the  Holy  Spirit,  and  car- 
ried on  to  the  most  blessed  results.  At  all  events, 
we  may  rejoice  at  the  various  plans  which  they  are 
adopting  for  the  diffusion  of  the  gospel.  What  is  the 
spread  of  education  and  knowledge  among  the  lower 
orders  of  every  part  of  the  world,  but  the  materials  of 
divine  knowledge  and  love,  when  God  shall  descend, 
as  it  were,  and  impregnate  it  with  his  grace?  What 
is  the  public  press,  with  its  immense  rapidity  of  pro- 
duction, but  a  servant  waiting  for  the  divine  Master's 
orders  ?  What  are  the  churches  and  other  places  for 
the  worship  of  Almighty  God,  lately  erected  in  our 
own  country  and  in  other  lands,  but  temples  ready  to 
be  filled  with  the  divine  glory?  In  our  own  national 
English  establishment,  recollect  only  the  two  hundred 
new  churches,  and  the  equal  number  of  enlarged  old 
ones,  with  their  five  or  six  hundred  thousand  new  sit- 
tings— half  of  them  for  the  poor — all  subserving  the 
glorious  gospel  of  the  blessed  God.  Remember,  also, 
the  equal  amount  of  accommodation  in  other  classes 
of  the  Christian  communities.  Conceive  of  eleven  or 
twelve  hundred  thousand  additional  hearers,  as  all 


INTRODUCTORY  ESSAY.  31 

prepared  for  the  faith  and  love  of  Christ,  and  then  tell 
me  how  immense  and  rapid  may  be  the  result  of  the 
blessing.  We  know,  indeed,  that  at  present  much 
positive  evil  exists,  in  the  way  in  which  education  is 
conducted,  the  press  employed,  and  new  as  well  as  old 
churches  administered.  But  Hope  looks  upward  to 
the  God  of  all  grace ;  and  Penitence  abhors  herself, 
and  lies  abased  in  the  dust ;  and  humble  and  fervent 
Prayer  addresses  itself  to  the  throne  of  mercy,  for  the 
needful  gift  of  the  Holy  Spirit. 

With  regard  to  missions,  what  a  machinery  has 
been  put  together ;  what  preparations  made ;  what  a 
conflict  begun  against  the  prince  of  darkness  in  his 
own  dominions ;  what  a  footing  obtained  in  the  centre 
of  the  heathen  and  Mahommedan  lands,  for  planting 
the  camp,  and  preparing  the  way,  and  bringing  in 
the  hosts  of  Messiah's  armies.  And  does  not  the 
measure  of  success  already  obtained — the  schools  es- 
tablished in  heathen  countries — the  churches  found- 
ed— the  converts  made — the  holy  communion  of  saints 
established — the  happy  and  triumphant  deaths  wit- 
nessed— the  moralizing  and  humanizing  effects  of 
Christianity  on  uncivilized  man,  acknowledged  by 
governors  and  statesmen — and  the  native  teachers 
and  missionaries  raised  up  and  sent  forth  among  the 
heathen — do  not  these  dawnings  of  grace  foretell  the 
bursting  forth  of  the  meridian  day  ?  Is  not  this  twi- 
light the  herald  and  harbinger  of  the  full  rising  of 
the  Sun  of  righteousness? 

What,  especially,  does  the  movement  among  the 
ancient  people  of  God,  the  success  of  the  societies  for 
the  conversion  of  the  Jews — the   spirit   of  inquiry 


32  INTRODUCTORY  ESSAY. 

awakened  among  that  remarkable  people — the  seri- 
ous discussions  going  on — the  converts  made — the 
diffusion  of  the  New  Testament  in  Hebrew,  and  vari- 
ous other  languages,  among  them — the  education  of 
their  children — what  is  all  this  but  machinery  stand- 
ing ready  for  a  divine  hand  to  give  it  the  full  im- 
pulse? And  is  not  the  conversion  of  the  Jews  con- 
nected inseparably  with  that  of  the  Gentiles  ?  What 
will  the  fulness  of  the  Jews  be,  but  as  life  to  a  dead 
and  unregenerate  gentile  world  ? 

3.  But  to  pass  from  the  hopes  beaming  upon  the 
framework  and  instrumentality  of  religious  exertions, 
what  encouragement  to  a  penitent  return  to  God  does 
the  ivide  dissemination  of  the  holy  Scriptures  with- 
out human  additions  furnish.  This  is  more  than 
machinery — this  is  truth  itself,  and  in  the  purest 
form,  actually  diffused.  The  honor  thus  put  upon 
the  revelation  of  Almighty  God — the  solemn  and 
impressive  reverence  excited  for  the  authoritative 
standard  of  truth — the  separation  of  all  the  infirm 
and  mingled  productions  of  men  from  the  pure  and 
unmixed  inspirations  of  the  Holy  Ghost — the  direct 
means  and  source  of  divine  instruction  made  accessi- 
ble to  the  whole  human  race — the  best  refutation 
given  of  all  material  errors  and  corruptions  of  the 
faith  of  Christ — the  spring  of  consolation  and  joy 
opened  widely  to  a  sorrowful  world — -the  peaceful 
interpreter  of  salvation  speaking  in  its  gentle  tones 
to  the  miserable  child  of  man  in  all  nations — the 
foundation  of  civilization  and  morals  and  humanity 
laid  in  every  country — the  court  of  equity  and  ap- 
peal, as  to  religion,  erected  and  thrown  open  to  man- 


INTRODUCTORY  ESSAY.  33 

kind — these  are  the  things  which  Clod  has  done,  by 
the  Bible  institutions  scattered  over  the  world.  What 
a  preparation  is  thus  made  insensibly  for  a  return  to 
the  simple  and  commanding  doctrines  of  a  crucified 
Saviour,  in  every  part  of  the  visible  church.  As 
all  corruption  and  controversy  and  separation  sprung 
from  a  departure  from  the  Bible,  may  we  not  hope 
that  purity,  peace,  and  unity  of  heart  will,  in  due 
time,  arise  from  a  return  to  it  ?  And  what  an  in- 
estimable and  most  abundant  storehouse  do  these 
Bible  institutions  open  for  all  other  societies  and 
agents  for  religious  improvement — for  schools,  for 
missionaries,  for  infant  churches,  for  converts,  for 
travellers  in  every  part  of  the  world.  Join  to  this 
noble  and  magnificent  society  the  deep  personal  hu- 
miliation which  our  sins  and  provocations  demand — 
unite  with  it  supplications  and  prayers  for  the  supply 
of  the  Holy  Grhost — and  what  is  there,  brethren, 
which  we  may  not  hope  to  receive  from  our  gracious 
God  and  Saviour  ?  Let  us,  as  the  ministers  of  the 
sanctuary,  begin  with  ourselves  in  a  hearty  and 
spiritual  subjection  of  soul  before  the  Lord,  and  there 
is  nothing  which  we  may  not  hope  for  in  such  a  period 
as  the  present. 

4.  Nor  is  it  a  slight  ground  of  further  encourage- 
ment, that  we  live  in  a  day  when  so  many  of  the 
temptations  of  the  great  adversary  have  been  already 
detected  and  laid  bare  by  the  growing  experience  of 
the  church.  Nothing  can  be  more  important  than  a 
knowledge  of  his  stratagems,  as  likely  to  be  directed 
against  a  revival  of  religion.  "  We  are  not  ignorant 
of  his  device,"  said  the  blessed  apostle  in  the  first 


34  INTRODUCTORY  ESSAY. 

age.  For  eighteen  centuries  since  has  the  spiritual 
church  been  learning  to  discover  the  arts  of  the  subtle 
foe.  Each  age  has  varied  as  to  the  features  of  the 
combat.  But  the  church  has  laid  up  the  lessons 
which  her  Saviour  has  taught  her,  and  pondered 
them  in  her  heart.  We  are  still,  indeed,  but  babes 
in  this  warfare.  We  have  still  need  to  watch  daily, 
to  pray  without  ceasing.  The  seed  of  the  woman 
has  not  yet  crushed  the  poisonous  head  of  the  ser- 
pent. The  deepest  humility  and  self-distrust  are 
essential  to  our  safety.  But  each  class  of  Satan's 
temptations  which  has  spent  itself  and  discovered  its 
true  character  in  former  times,  is  so  much  of  invalu- 
able experience  laid  up  for  those  who  now  lead  the 
Christian  armies,  under  the  great  Captain  of  salva- 
tion. They  are  so  many  stratagems  detected ;  they 
are  so  many  exhausted  mines.  These  self-same  arti- 
fices are  not  likely  to  be  successful  again,  if  we  do 
but  profit  by  past  experience. 

Persecution  does  not  extinguish,  but  feed  and  en- 
large the  church.  This  lesson  we  have  been  learning 
for  eighteen  hundred  years;  and  the  Christian  martyr 
and  confessor  is  bold  for  the  cause  of  Clod.  Satan 
will  work  in  vain  on  this  ground,  if  we  are  firm  in 
faith. 

Departures  from  the  Scripture,  superstitions,  the 
following  the  commandments  of  men,  sap  the  faith  of 
Christ.  The  lesson  has  been  taught  by  twelve  cen- 
turies of  incredible  apostasy:  the  church  is  on  its 
guard. 

Love,  union,  and  enlightened  benevolence  strength- 
en the  foundations  of  each  particular  church ;  bigotry, 


INTRODUCTORY  ESSAY.  35 

dissension,  exclusion,  and  a  proud,  ambitious,  domi- 
neering temper,  divide  and  weaken  it — every  page  of 
ecclesiastical  history  attests  the  truth.  Satan  cannot 
again  triumph  in  this  way  as  he  has  done. 

Uniformity  in  opinion  and  external  discipline, 
even  in  a  single  nation,  is  perhaps  hopeless,  consider- 
ing the  infirmity  of  man ;  but  unity  of  heart  on  all 
essential  points,  with  liberality  and  charity  as  to 
others,  produces  all  the  good  consequences  of  such 
uniformity,  besides  many  others  peculiar  to  itself. 
The  voice  of  universal  experience  has  made  this  the 
persuasion  of  every  considerate  mind.  Satan  will 
surely  be  baffled  here,  in  the  present  day,  after  hav- 
ing gained  his  point  by  it  for  a  thousand  years. 

In  like  manner,  as  to  great  and  fatal  heresies. 
Can  our  spiritual  adversary  ever  rouse  again  the 
combat  of  Arianism,  and  throw  the  whole  church 
into  confusion  concerning  it,  while  we  bear  in  mind 
the  controversies  of  the  fourth  and  two  following  ages, 
and  the  scourge  of  Mahommedanism  in  the  seventh? 
Could  Apollinarius,  or  Yalentinus,  or  Nestorius,  or 
Donatus,  or  Abelard  make  any  way  now,  in  the 
teeth  of  the  records  which  have  exhibited,  for  our 
warning,  the  tares  which  the  enemy  sowed  by  their 
means  ?  Can  the  Pelagian  heresy  be  reinstated  by 
any  artifices,  after  the  writings  of  St.  Augustine  ? 

And  may  we  not  add,  dearest  brethren,  that  errors 
of  less  moment  than  these — what  we  may  rather  call 
overstatements — either  on  the  side  of  the  divine  de- 
crees, or  the  free  agency  of  man,  will  not  again  be 
permitted  to  distract  and  alienate  the  hearts  of  Chris- 
tians, if  we  only  call  to  mind  the  endless  feuds  and 


36  INTRODUCTORY  ESSAY. 

excesses  which  they  occasioned,  for  more  than  two 
centuries  after  the  Reformation?  Has  the  synod  of 
Dort  been  described  and  delineated  in  vain  ?  Can 
Satan  again  drive  us  off  from  the  plain,  solid,  scrip- 
tural ground  of  the  grace  and  power  of  Christ,  into 
the  thorny  labyrinth  of  metaphysical  subtleties  ? 

And  as  to  the  too  general  spirit  of  the  present 
age,  scepticism,  infidelity,  and  Socinianism,  which 
follows  so  close  upon  their  heels — can  the  great  ad- 
versary make  any  way  by  these  daring  impieties, 
after  the  experience  of  the  French  philosophy  and 
the  German  neologism  for  now  nearly  half  a  cen- 
tury? 

Is  it  not,  then,  a  source  of  hope  for  the  future, 
that  Satan  has  been  so  frequently  defeated  in  his 
various  schemes?  Has  not  the  Lord  treasured  up 
for  us  the  remembrance  of  our  former  causes  of 
failure,  in  order  to  put  us  upon  our  guard  against 
the  appearances  of  similar  snares?  Shall  we  not,  do 
we  not,  profit  by  past  observation?  And  is  not  this 
an  encouragement  to  us  to  return  to  God,  with  ear- 
nest supplication,  that  he  would  "bruise  Satan  under 
our  feet  shortly?"  Yes,  beloved,  upon  us  "the  ends 
of  the  world  are  come."  The  gradual  experience  and 
admonitions  of  each  preceding  age  will  guide  us,  if 
we  seek  divine  grace,  amid  the  snares  of  the  great 
adversary,  whether  he  present  himself  as  a  roaring 
lion,  or  instil  his  poison  as  a  serpent,  or  attempt  to 
dazzle  us  with  the  robes  of  an  angel  of  light. 

5.  Once  more,  may  we  not  consider  it  as  a  most 
favorable  circumstance  in  the  present  day,  that  prayer 
for  the  grace  of  the  Holy  Spirit  has  been  most  ear- 


INTRODUCTORY  ESSAY.  37 

nestly  and  solemnly  offered  in  almost  every  part  of 
the  universal  church?  During  the  last  seven  years, 
thousands  and  tens  of  thousands  of  prayers  have  been 
offered  to  the  Father  of  mercies  for  the  outpouring 
of  grace.  Courses  of  sermons  have  been  delivered, 
friendly  conferences  have  taken  place,  books  and 
tracts  have  been  published,  the  attention  of  indi- 
vidual Christians  has  been  fixed  on  this  one  great 
blessing.  Believers  everywhere  have  met  to  plead, 
in  the  exercise  of  simple  and  steadfast  faith,  the  ex- 
plicit promise,  that  "  Grod  will  give  his  Holy  Spirit 
to  those  that  ask  him."  This  has  been  done  from 
the  conviction  which  long  experience  has  forced  upon 
the  minds  of  leading  ministers.  The  wisdom  gained 
by  a  knowledge  of  Satan's  devices,  has  turned  men's 
solicitude  from  controversies  and  dispute  to  prayer 
for  the  descent  of  the  heavenly  Dove,  to  brood  upon 
the  spiritual  chaos,  as  he  moved  upon  the  face  of  the 
waters  in  the  first  creation.  This  duty  of  prayer  has 
not,  indeed,  been  carried  to  any  thing  like  the  fervor 
and  perseverance  which  the  immense  urgency  of  the 
case  demands;  but  still,  so  far  as  it  has  gone,  it  is 
the  most  hopeful  of  all  indications — it  bespeaks  the 
revisiting  of  the  churches  by  the  blessed  Saviour — it 
augurs  times  of  greater  grace — it  prepares  the  heart 
to  use  all  the  means  which  may  be  proposed  of  dif- 
fusing Christianity  with  more  simplicity  and  vigor — 
it  teaches  us  to  honor  and  magnify  G-od  in  every 
instance  of  success — it  enables  us  to  direct  aright 
the  young  affections  of  our  converts.  It  is  impossible 
to  reflect  upon  the  growing  attention  to  the  doctrine 
of  the  Holy  Ghost,  in  every  part  of  our  own  country, 


38  INTRODUCTORY  ESSAY. 

in  the  various  churches  of  the  continent,  and  in  the 
rising  and  important  nations  of  the  new  world,  with- 
out blessing  God,  from  the  bottom  of  our  hearts,  for 
his  goodness,  and  without  anticipating  a  large  and 
abundant  shower  of  grace.  This  is,  then,  the  very 
moment  to  approach  our  God  with  prostrate  hearts. 
This  is  the  very  moment  not  to  be  confident,  not  to 
trust  in  present  appearances,  not  to  rely  on  man,  or 
machinery,  or  the  letter  of  the  Bible,  or  past  expe- 
rience, but  to  humble  ourselves  deeply  before  our 
God,  and  seek  him  with  fasting  and  weeping  and 
mourning. 

6.  And  to  this  duty  we  are  yet  further  encour- 
aged, by  considering  the  revivals  of  religion  vjhich 
are  actually  commencing.  For,  are  there  not  suf- 
ficient indications  of  a  powerful  operation,  already 
begun  by  the  Spirit  of  God  in  the  church,  to  inspire 
the  warmest  hopes  as  to  the  future?  Are  not  the 
authentic  accounts  from  our  American  brethren 
enough  to  warm  the  most  fearful  heart?  Is  not  our 
God  awakening  multitudes  there  to  a  concern  for 
their  salvation,  by  the  instrumentality  of  truth  ?  Is 
not  a  cry  raised  for  pardon  and  grace  by  numbers 
pricked  to  the  heart  for  sin?  Do  not  their  holy,  con- 
sistent walk,  their  sincere  love  to  Christ,  their  activity 
in  every  good  word  and  work,  testify  the  reality  as 
well  as  the  Author  of  the  change?  And  have  not 
these  revivals  been  granted  in  the  path  of  duty,  and 
by  the  use  of  means ;  especially  by,  what  is  the 
subject  of  these  pages,  the  arousing  of  ministers 
to  humiliation,  diligence,  and  zeal?  Has  not  this 
awakened  state  of  the  minds  of  ministers  led  to  a 


INTRODUCTORY  ESSAY.  39 

new  strain  of  preaching,  a  new  fervor  in  proposing 
Christ  in  all  his  glory  to  a  sinful  world,  a  new  bold- 
ness in  applying  truth  with  penetrating  discrimina- 
tion to  the  consciences  of  each  class  of  hearers?  And 
is  it  not  in  this  way  that  God  has  vouchsafed  his 
peculiar  grace? 

And,  in  our  own  country,  what  means  this  new 
anxiety  about  the  holy  ministry,  this  new  attention 
to  the  state  of  our  flocks,  this  new  spirit  of  confession 
and  humiliation,  this  new  inquiry  as  to  the  best  means 
of  reviving  primitive  Christianity,  and  promoting  a 
union  of  hearts  among  us,  which  has  been  gaining 
ground  now  for  some  time?  What  means,  above  all, 
the  particular  season  for  fasting  and  prayer,  fixed  by 
large  numbers  for  the  ensuing  day  of  the  commemo- 
ration of  our  Saviour's  passion?  Can  any  signs  be 
more  full  of  hope  than  these  ? 

Yes,  dear  friends,  it  is  to  no  uninteresting  duty 
that  I  would  invite  you  and  myself — it  is  to  a  duty 
called  for  by  the  mercies  of  God  as  much  as  by  our 
own  sins.  Humiliation  for  the  past,  consideration  of 
the  best  means  of  increasing  our  ministerial  useful- 
ness for  the  future,  are  demanded  of  us  as  by  a  voice 
from  heaven.  What  had  Richard  Baxter,  at  the 
time  when  he  lived,  to  encourage  him  in  his  address 
to  the  clergy,  compared  with  what  invites  and  impels 
us  ?  What  was  there  in  the  close  of  the  seventeenth 
century  to  animate  in  the  attempt  to  convert  the 
world,  compared  with  what  we  see  in  the  nineteenth  ? 

7.  And  this  is  the  last  topic  of  hope  to  which  we 
may  advert;  for  the  position  of  every  thing  in  the 
church  and  the  world,   compared  with  the  word  of 


40  INTRODUCTORY  ESSAY. 

prophecy,  indicates  expectation,  the  promise  of  new 
blessings,  the  accomplishment  of  all  the  glorious 
predictions  of  the  divine  mercy  and  grace.  The 
times  are  assuredly  drawing  on.  The  fated  aposta- 
sies have  hung  over  the  eastern  and  western  nations 
for  twelve  centuries,  with  all  that  energy  of  spiritual 
delusion  which  the  Scriptures  describe.  Divine  proph- 
ecy, shining  as  a  lamp  in  a  dark  place,  concurs  with 
the  indications  which  we  have  already  noticed  in  the 
church  and  in  the  world,  to  excite  expectation,  to 
animate  to  effort,  to  humble  in  confession  of  sin,  and 
to  lead  to  determined  reformation  of  life  and  conduct 
in  the  ministers  of  religion.  The  times  in  which  we 
are  cast  speak  for  themselves.  All  is  movement. 
All  is  big  with  expectation.  All  portends  the  divine 
judgments  upon  the  wicked,  and  unwonted  blessings 
upon  the  church.  We  live  in  no  ordinary  period. 
Unusual  circumstances  of  encouragement  demand 
unusual  duties.  If  G-od  is  at  work,  if  the  machinery 
of  religious  dissemination  is  prepared,  if  the  holy 
Scriptures  are  diffused,  if  the  artifices  of  the  great 
enemy  are  known,  if  the  grace  of  the  Holy  Spirit  has 
already  begun  to  be  implored,  and  revivals  of  religion 
to  be  granted,  and  if  the  whole  aspect  of  the  world 
is  that  of  "  fields  white  already  to  the  harvest,"  then, 
surely,  this  is  a  time  when  "the  priests,  the  minis- 
ters of  G-od,  should  weep  between  the  porch  and  the 
altar,"  and  should  afterwards  address  themselves  to 
the  peculiar  duties  of  the  new  and  important  period 
at  which  they  are  arrived.  For  things  are  in  sus- 
pense. Hope  is  not  possession.  The  present  appear- 
ances may  die  away  and  expire,  after  a  transient 


INTRODUCTORY  ESSAY.  41 

excitement.  God  may  roll  all  back,  if  we  do  not 
heartily  repent  as  a  people. 

III.  Let  us  then  consider,  as  the  last  general  topic, 

SOME  POINTS  OF  DUTY,  TENDING  IMMEDIATELY  TO  PRO- 
MOTE A  REVIVAL  OF  RELIGION  AMONG  THE  MINISTERS 
OF   THE    SANCTUARY. 

For  we  must  begin  with  ourselves.  A  revival  of 
Christianity  must  take  its  rise  with  the  ministers  of 
Christianity.  The  work  must  be  first  entered  upon 
at  home,  in  our  own  bosoms,  before  it  can  animate 
our  sermons,  and  shine  forth  in  our  example,  and 
make  us  a  pattern  to  our  flocks. 

1.  And  therefore  the  first  duty  we  would  urge 
upon  you,  dear  brethren,  is  a  deeper  and  more  fer- 
vent personal  piety  before  God.  Our  ministry  is  as 
our  heart  is.  No  man  rises  much  above  the  level  of 
his  own  habitual  godliness.  Let  us,  then,  each  de- 
termine, by  the  grace  of  G-od,  on  a  new  course.  Let 
us  not  be  contented  with  our  present  low  standard. 
Let  us  imbibe  more  of  the  grace  of  Christ,  as  the 
source  of  life  and  salvation.  0  let  the  few  main  ele- 
ments of  truth  be  forcible,  energetic,  vivid,  operative 
within  us.  The  infinite  evil  and  defilement  of  sin, 
the  holiness  of  God,  the  value  of  the  soul,  the  near 
approach  of  death,  judgment,  and  eternity ;  the  free 
mercy  and  love  of  God  in  redemption ;  the  inestima- 
ble riches  of  Christ,  in  his  deity,  offices,  grace ;  the 
personality  and  work  of  the  Holy  Ghost ;  the  empti- 
ness of  the  world,  the  fulness  and  blessedness  of 
heaven — these  are  primary,  essential  truths.  All  the 
parts  of  revelation  are  important,  all  its  precepts  are 


42  INTRODUCTORY  ESSAY. 

important ;  but  the  vivifying,  nourishing,  elevating 
points  are  these  first  simple  ones — heaven  and  hell, 
Christ  and  salvation,  the  soul  and  eternity,  absorb 
every  thing.  Let  these  points  really  fill  our  minds, 
possess  our  affections,  sway  our  judgment,  awaken 
our  conscience,  govern  our  conduct.  Let  these  things 
be  sought  in  the  first  place,  be  renewed  upon  the 
heart  by  much  meditation  and  prayer  daily,  and  be 
ever  before  our  eyes  and  attention,  as  the  great  and 
most  interesting  of  all  concerns.  Let  the  other  parts 
of  Christianity  be  made  to  bear  upon  these.  Let  us 
constantly  return,  as  it  were,  from  all  other  religious 
studies  and  discoveries,  to  these  first  elements.  Every 
thing  is  speculation,  unless  it  be  made  to  nourish  the 
mighty  matters  between  God  and  the  soul.  Let, 
then,  prayer  for  the  Holy  Spirit,  and  the  devout  read- 
ing of  the  Bible,  and  the  diligent  examination  of  the 
heart,  be  all  directed  to  the  elevating  of  our  personal 
piety,  our  personal  contrition  for  sin,  our  personal 
faith  and  affiance  upon  Christ,  our  personal  love  to 
God  our  merciful  Father,  our  personal  watchfulness, 
humility,  meekness,  diligence,  joy.  Let  spirituality 
and  entire  devotedness  to  Grod  be  at  the  foundation 
of  our  religious  character.  To  be  "  spiritually  mind- 
ed," to  be  "  constrained  by  the  love  of  Christ,"  this  is 
religion.  A  life  of  dependence  on  the  Holy  Ghost — a 
walk  with  God — a  crucifixion  with  Christ — a  death 
to  all  creature-good,  all  creature-alliance,  all  creature- 
love — a  life  hidden  and  secreted  with  Christ  in  God — 
this  is  religion.  0  brethren,  the  writer  of  these  lines 
speaks  here  with  shame  and  sorrow.  The  source  of 
all  evil  with  himself,  is  a  low  state  of  personal  relig- 


INTRODUCTORY  ESSAY.  43 

ion.  "We  may  allege  other  things — find  no  doubt 
other  things  are  not  without  their  influence — but  the 
main  cause  of  our  ministerial  defects  and  unfaithful- 
ness is  our  own  hearts.  A  revival  must  begin  with 
ourselves,  with  our  own  souls.  Our  people  will  never 
rise  up  generally,  even  to  our  standard ;  if,  therefore, 
our  own  piety  is  weak,  our  own  love  cold,  our  own 
faith  uncertain,  our  own  devotedness  to  Christ  par- 
tial, our  own  self-denial  slight,  our  own  impressions 
of  eternity  languid,  our  care  for  our  own  souls  faint, 
what  can  we  expect  our  people's  to  be  ?  How  can 
we  preach  and  pray  for  a  revival  of  religion  generally 
throughout  the  church,  unless  it  first  appear  in  our- 
selves ? 

2.  Solemn  seasons  for  fasting  and  prayer  should 
be  fixed  in  our  several  neighborhoods,  parishes,  and 
congregations,  that  Grod  may  be  honored  by  ingenu- 
ous confession ;  that  the  divine  Spirit  may  be  pub- 
licly implored  ;  that  the  arm  of  man  and  the  help  of 
creatures  may  be  renounced,  and  the  power  and  grace 
of  Grod  invoked ;  that  pride  and  self  and  vanity  and* 
display  and  human  gifts  and  agency  may  be  laid  in 
the  dust,  and  God  alone  exalted.  The  anniversary  of 
his  ordination  is  a  time  which  each  one  should  seize 
for  these  holy  purposes.  *  *  If  such  seasons  could 
indeed  be  employed  by  the  church  universal  for  this 
important  purpose,  unspeakable  blessings  might  fol- 
low. The  whole  body  of  the  faithful  would  then  be 
prostrate  in  the  dust  before  the  Grod  of  mercy,  pour- 
ing out  their  prayers  for  the  grace  of  the  Holy  Spirit, 
and  confessing  their  sins  and  the  sins  of  their  fathers. 
Never  have  any  great  revivals  taken  place  without 


44  INTRODUCTORY  ESSAY. 

special  fasting  and  prayer.  Humiliation  is  the  very 
soul  of  religion.  What  a  blessing  would  it  be,  if  the 
bishops  and  pastors  of  the  churches  were  led  to  take 
the  foremost  place  in  directing  and  encouraging  such 
holy  exercises.  Our  sins  have  been  public ;  our  peni- 
tence should  be  so  likewise.  Our  provocations  have 
been  national ;  so  should  be  our  sorrow.  Our  evils 
have  flowed  from  a  negligent  and  worldly  state  of 
mind  in  the  ministers  of  Christ ;  our  repentance 
should  begin  in  the  same  quarter. 

3.  Higher  views  of  the  true  dignity  and  impor- 
tance of  the  Christian  ministry  is  a  further  duty, 
which  would  naturally  flow  from  increasing  personal 
piety  and  genuine  humiliation  of  heart.  Notions  of 
false  dignity  are,  indeed,  as  common  as  they  are  per- 
nicious. Ambition,  secular  dominion,  the  "  lording 
it  over  (rod's  heritage,"  spiritual  pride,  are  the  gan- 
grene of  the  church.  But  a  right  conception  of  the 
unparalleled  importance  of  the  office  of  the  Christian 
minister,  as  appointed  by  Christ  himself,  as  the  instru- 
ment of  grace,  as  the .  ambassador  of  reconciliation, 
as  the  messenger  of  the  Lord  of  hosts,  the  steward  of 
the  mysteries  of  Grod,  the  watchman  and  herald  and 
leader  of  the  army,  and  the  shepherd  of  the  flock  of 
Christ — such  a  conception  of  the  ministerial  office  is 
essential  to  any  great  revival  of  religion.  There  is 
no  surer  mark  of  spiritual  decay  than  a  low  esteem 
of  the  sacred  function.  Contempt  for  God  and  salva- 
tion first  appears  in  contempt  for  his  appointed  ser- 
vants and  ministers.  In  the  primitive  church,  the 
dignity  of  a  pastor  of  the  flock  of  (xod  was  considered 
to  be  so  high,  so  responsible,  so  sacred,  as  to  deter 


INTRODUCTORY  ESSAY.  45 

men  from  coveting  its  more  difficult  and  responsible 
appointments.  Ambrose  and  Chrysostom  and  Augus- 
tine were  almost  compelled  to  assume  the  episcopal 
office.  At  the  Reformation,  again,  the  importance  of 
the  office  of  the  ministry  rose  in  the  estimation  of  the 
awakened  church.  Its  dignity  of  truth  and  grace 
put  to  flight  the  spurious  glory  of  external  pomp  and 
appearances.  Men  acknowledged,  in  the  unassuming 
and  meek  and  devout  leaders  of  the  Reformation,  the 
revival  of  the  primitive,  the  true  character  and  eleva- 
tion of  the  pastoral  employment.  Yes,  brethren,  we 
must  abase  ourselves,  indeed,  but  we  must  magnify 
our  office.  We  must  rise  to  the  high  and  elevated 
character  which  it  impresses  upon  the  spiritual  pastor. 
We  must  no  longer  think  it  an  ordinary  matter,  a 
thing  of  course,  an  affair  which  may  be  done  at  any 
time,  a  concern  secondary  to  our  ease,  our  indulgence, 
our  scientific  and  literary  pursuits — no ;  it  must  take 
the  lead  of  every  thing.  It  must  occupy  all  our  care, 
all  our  time,  all  our  diligence,  all  the  best  and  most 
persevering  efforts  of  our  minds  and  affections — all 
our  exertion  and  self-denial  and  study.  The  gospel 
is  an  unspeakable  gift.  It  touches  on  eternity.  It 
concerns  both  worlds.  It  involves  the  glory  of  God, 
the  honor  of  Christ,  the  welfare  of  souls.  It  is  found- 
ed in  the  unutterable  agonies  of  the  cross,  and  ceases 
not  till  it  has  brought  the  penitent  sinner  and  landed 
him  safely  in  heaven.  The  blessings  we  have  to  offer 
are  the  greatest ;  the  woe  we  have  to  denounce  is  the 
most  fearful.  Every  thing  connected  with  our  office 
partakes  of  the  incomprehensible  importance  of  the 
gifts  of  the  Saviour  and  the  Holy  Spirit.     Till  onr 


46  INTRODUCTORY  ESSAY. 

whole  souls  are  filled  with  our  sacred  calling,  ani- 
mated, elevated,  absorbed — till  we  see  nothing  to  be 
important,  compared  with  our  work — till  nothing  sat- 
isfies, or  can  satisfy  us,  but  success  in  it — till  we 
look  on  the  affairs  of  human  pursuit  and  human  wis- 
dom and  human  power  and  human  glory  as  the  toys 
of  children  in  the  comparison — till  we  draw  all  our 
studies,  all  our  affections,  every  faculty  of  our  minds, 
and  every  member  of  our  bodies  to  this  one  point — 
till  the  salvation  of  souls  is  the  one  thing  we  aim  at, 
the  one  object  of  desire,  the  ruling  passion  of  our 
souls,  we  can  never  expect  a  general  revival  of  that 
religion  which  can  only  spring,  under  the  blessing  of 
God,  from  such  principles  and  impressions. 

4.  Allied  to  this  part  of  our  duty,  is  a  deeper  con- 
sideration of  the  particular  design  of  the  Christian 
ministry — which  is,  to  furnish  a  succession  of  men  to 
expound  and  apply  truth.  This  follows  upon  a  high 
and  exalted  view  of  the  importance  of  the  office  gen- 
erally. The  especial  design  must  be  far  better  under- 
stood and  acted  upon  than  it  is  at  present,  if  grace  is 
to  revisit,  first  the  pastors,  and  then  the  flock.  Dear 
brethren,  is  not  the  great  end  of  the  ministry  to 
exhibit  and  enforce  truth  upon  the  hearts  and  con- 
sciences of  men  with  all  those  means  of  living,  feel- 
ing, powerful  appeal,  heartfelt  seriousness,  sympathy, 
alarm,  invitation,  promise,  threatening,  which  are 
calculated  to  move  a  creature  like  man,  and  which 
God  has  appointed  as  the  ordinary  channel  for  con- 
veying the  blessings  of  his  grace  ?  The  success  is 
from  God  alone.  Whoever  plants,  whoever  waters, 
it  is  he  that  gives  the  increase.     But  as  our  all-wise 


INTRODUCTORY  ESSAY.  47 

and  gracious  God  has  condescended  to  use  the  instru- 
mentality of  man  in  dealing  with  man,  in  awakening 
man,  in  converting  man,  it  is  of  the  last  importance 
for  us  to  rise  up  to  the  special  design  of  this  dispen- 
sation. If  GJ-od  uses  man,  he  uses  the  understanding, 
the  affections,  the  conscience  of  man,  to  work  upon 
the  understanding,  the  affections,  the  conscience  of 
his  fellow-men.  The  minister  is  a  living  organ  and 
instrument  and  herald  of  truth.  The  minister  is  to 
give  life,  as  it  were,  to  the  book,  to  the  written  reve- 
lation, to  the  forgotten  or  perverted  record.  The 
ministry,  in  its  addresses  and  appeals  to  men,  is  the 
prophetical  voice  continued,  the  apostolical  doctrine 
continued,  the  life  of  Christ  continued,  the  discourses 
of  our  Lord  continued,  the  miracles  continued,  the 
warnings,  the  invitations,  the  promises,  the  whole 
doctrine  continued,  inspired  with,  new  life,  and  exhib- 
ited in  their  first  vigor. 

The  gospel,  indeed,  is  left  us  in  the  Scriptures ; 
but  its  success  is  dependent  on  the  Holy  Spirit  and  a 
holy  ministry — the  divine  Spirit  within,  the  sacred 
word  without ;  the  Holy  Spirit  effectually  to  secure 
the  heart,  to  apply  and  render  operative  the  truth  of 
Christ,  to  glorify  him  before  men,  justify  his  office, 
fulfil  his  promises,  accomplish  his  designs — the  min- 
istry of  the  word,  instrumentally,  to  address  the  un- 
derstanding and  heart,  to  divide  truth  to  each  class 
of  persons,  to  vindicate  it  from  perversions,  to  raise  it 
from  neglect  and  indifference,  to  present  it  as  the 
means  by  which  the  Spirit  is  pleased  to  work.  Sub- 
ordinate, therefore,  is  all  this  living  and  oral  teach- 
ing— in  itself  utterly  feeble  and  inefficient ;  but  in  its 


48  INTRODUCTORY  ESSAY. 

place,  of  incalculable  moment.  It  is  the  link  between 
the  written  word  and  man's  salvation.  To  preach 
aright,  is  not  to  discuss  coldly  a  topic,  is  not  to  in- 
dulge in  metaphysical  statements,  is  not  to  court 
human  applause,  is  not  to  move  the  passions  by 
earthly  eloquence — it  is  a  much  higher  thing :  it  is 
to  give  a  tongue  to  prophets  and  apostles,  it  is  to 
speak  as  the  blessed  Saviour  and  St.  Paul  spoke,  it  is 
to  make  truth  intelligible,  forcible,  triumphant ;  it  is 
to  clear  away  from  the  Bible  false  glosses,  and  present 
it  in  its  native  purity,  and  clothe  it  with  all  the  attri- 
butes of  a  living  instructor  ;  it  is  to  give  to  the  writ- 
ten doctrine  the  tenderness  and  pathos,  the  authority 
and  force,  with  which  it  was  first  clothed  by  the 
inspired  authors.  Silence  the  ministry,  and  the  Bible 
is  misunderstood,  perverted,  closed — legends  of  saints, 
commandments  of  men,  superstition  usurp  its  place ; 
or  else  vapid  reasonings  of  philosophers,  and  abortions 
of  human  wisdom,  falsely  so  called.  Silence  the  min- 
istry— but  what  am  1  saying?  I  appeal,  brethren, 
to  your  own  experience  and  observation — what  has 
brought  on  the  lukewarmness,  from  which  we  are 
none  of  us  sufficiently  aroused  ?  What  has  made  the 
garden  of  the  Lord  a  desert  ?  What  has,  in  many 
places,  well-nigh  extinguished  Christianity  ?  Is  it 
not  the  unscriptural,  the  heartless  preaching,  which 
has  mocked  the  miseries  of  man,  and  betrayed  the 
cause  of  (rod  ?  And  where,  then,  is  a  revival  to  show 
itself,  if  not  in  a  new  strain  of  pulpit  instruction  ? 
Who  are  first  to  reform,  if  not  the  ministers  of  the 
sanctuary  ?  And  in  what  are  they  to  amend  their 
ways,  if  not  in  the  preaching  of  the  word  ?     0,  be- 


INTRODUCTORY  ESSAY.  49 

loved  brethren,  if  our  God  revisit  us,  we  shall  have 
other  sermons  than  have  been  too  often  heard  in  these 
latter  ages.  We  shall  have  our  Chrysostoms,  our 
Austins,  our  Luthers,  our  Latimers,  our  Baxters 
revived  among  us.  A  fashionable  essay  will  pass  for 
nothing ;  a  reputable  discourse  will  no  longer  be  the 
standard ;  the  Bible  will  no  longer  be  deserted  for  the 
ethics  of  heathenism,  or  the  refinements  and  fastid- 
iousness of  an  enervated  gospel — but  the  ministry 
will  represent  and  urge  truth  in  its  pristine  simpli- 
city upon  the  hearts  of  men ;  the  Saviour  will  again 
be  known  in  all  his  glory ;  the  Bible  will  be  studied 
in  the  light  of  the  Spirit,  its  true  meaning  seized,  its 
great  designs  understood  ;  the  state  of  man  acknow- 
ledged and  felt ;  the  errors  of  human  corruption  re- 
futed, the  subterfuges  of  the  human  heart  exposed ; 
and  truth  brought  home  irresistibly  to  the  conscience. 
Things  will  no  longer  be  left  in  the  mere  letter  of 
Scripture,  but  taken  out  from  the  record,  clothed  with 
living  feelings,  cleared  from  essential  error,  and  ap- 
plied boldly  and  affectionately  to  the  cases  of  men. 
The  state  of  our  national  Protestant  churches  has 
been  a  portent — our  sermons  are  an  evasion— our 
doctrine  a  form — our  views  of  the  whole  essential 
design  of  a  living  instrumentality  in  the  church  low 
and  inefficient.  May  God  awaken  our  consciences, 
brethren,  to  a  due  consideration  of  these  things,  and 
to  an  immediate  return  to  this  part  of  our  duty. 

5.  But  this  topic  naturally  leads  on  to  what  Bax- 
ter, in  the  following  work,  most  insists  on — the  ne- 
cessity of  individual  instruction,  bringing  home  truth 
to  the  cases  of  each  member  of  our  congregation  and 


50  INTRODUCTORY  ESSAY. 

flock  in  private — the  discharge,  in  a  word,  of  the  pas- 
toral duties.  For  what  have  we  been  doing  as  min- 
isters ?  Lamentably  as  we  have  failed  in  a  general 
estimate  of  the  vast  importance  of  our  office,  and  in 
a  view  of  its  especial  design,  we  have  failed  as  lam- 
entably in  all  those  parts  of  it  which  regard  personal 
inspection  and  vigilance  over  our  flocks.  We  have 
confined  ourselves  to  preaching,  to  ecclesiastical  du- 
ties, to  occasional  visits  to  the  sick,  to  the  adminis- 
tration of  the  sacraments,  to  the  external  and  secular 
relation  in  which  we  stand  to  our  parishes ;  but  what 
have  we  done  in  personal  care  and  direction,  in  affec- 
tionate catechetical  conferences,  in  going  from  house 
to  house,  in  visiting  every  family  and  individual  in 
our  districts,  in  becoming  acquainted  with  the  char- 
acter, the  wants,  the  state  of  heart,  the  habits,  the 
attendance  on  public  worship,  the  observation  of  the 
Sabbath,  the  instruction  of  children  and  servants,  the 
family  devotions  of  each  house?  And  yet,  all  this 
ought  to  have  been  done,  and  must  be  done,  if  a  gen- 
eral revival  of  religion  is  to  be  expected.  Nothing 
short  of  this  can  come  up  to  the  ends  of  our  calling, 
or  fulfil  the  commands  of  (rod,  or  accomplish  the  will 
of  the  Holy  Ghost,  or  satisfy  that  system  of  means 
which  the  Saviour  has  established  in  his  church. 
For  the  public  ministry  is  not  sufficient,  not  adequate 
to  the  urgency  of  the  case.  In  a  crowded  congrega- 
tion, numbers  do  not  understand,  do  not  give  atten- 
tion, do  not  apply.  It  is  when  we  come  to  them  in 
private  and  individually,  and  with  all  the  influence 
which  affection  and  character  and  official  station  give, 
that  we  touch  the  conscience.     And  consider,  breth- 


INTRODUCTORY  ESSAY.  51 

ren,  how  many  there  are,  in  every  neighborhood,  who 
never  come  to  the  public  church — consider  the  masses 
of  people  in  our  larger  towns,  who  must  be  sought  out 
by  the  minister  of  grace — consider  the  numbers  who 
are  detained  at  home  by  illness  and  infirmity,  or  by 
the  bad  arrangement  of  family  concerns — consider 
that  almost  every  victim  of  gross  vice  or  scepticism 
is  withdrawn  from  your  sermons — consider,  in  short, 
that  in  your  churches  you  collect  only  the  better  sort 
of  people,  those  in  whom  some  good  habits,  some  pa- 
rental care,  some  force  of  conscience  operates ;  but 
that  those  who  most  need  your  instruction,  lie  hid  in 
the  retirement  and  insensibility  which  can  only  be 
reached  by  direct  and  personal  inquiry.  National 
schools,  Sunday-schools,  local  schools,  infant-schools 
do  much ;  but  these  only  prepare  the  young  for  the 
very  instruction  and  care  which  we  are  now  enforc- 
ing. Every  family  who  will  receive  you — and  almost 
all  will — should  be  visited,  and  that  at.  least  every 
year,  if  possible.  On  the  details  of  these  duties,  the 
following  work  will  be  an  admirable  guide.  Baxter 
was  himself  a  pattern  in  these  respects. 

The  immediate  good  effects  of  such  labor  will  be 
incalculable.  You  will  be  able  to  apply  and  set  home 
your  public  sermons  to  the  conscience  of  each  person. 
You  will  induce  them  to  attend  church  with  more 
constancy  and  more  interest,  as  expecting  to  be  visit- 
ed afterwards.  A  congregation  assembled  to  hear  the 
minister  who  sees  them  all  in  private,  is  a  family 
under  the  eye  of  a  father — there  is  a  quickness,  a 
mutual  sympathy,  an  interest,  which  nothing  else  can 
awaken.     Then  the  minister  thus  acquires  knowledge 


52  INTRODUCTORY  ESSAY. 

of  the  human  heart  rapidly ;  collects  materials— the 
best  materials — for  his  sermons;  learns  simplicity  in 
his  style ;  is  enabled  to  divide  and  apportion  out  the 
word  of  truth  with  more  discrimination,  and  nour- 
ishes his  own  heart  and  his  personal  religion — his 
private  studies  and  meditations  are  made  more  fruit- 
ful, more  devotional.  While  he  is  engaged  in  com- 
posing and  preaching,  he  is  giving  out  to  others ;  but 
while  he  is  occupied  with  familiar  conferences,  he  is 
taking  in  for  himself:  the  first  is  the  pump,  exhaust- 
ing the  reservoir ;  the  second  is  the  native  spring, 
drinking  in  supplies  from  its  parent  earth.  One  half 
hour's  practical  study  of  the  human  heart  in  personal 
visits,  gives  an  impulse  to  ten  hours  speculative  med- 
itation from  books  and  authors. 

It  is  in  this  way,  also,  that  agents  and  teachers 
from  among  our  people  will  be  found  out,  and  ani- 
mated and  directed  in  labor.  If  we  are  at  work 
ourselves,  others  will  rise  up  to  work  with  us.  Lay- 
agency  is  of  incalculable  moment.  A  minister  can- 
not undertake  every  thing  himself;  he  must  not  frit- 
ter away  his  time,  he  must  not  widen  too  much  his 
field  of  personal  effort — he  must  concentrate,  he  must 
influence,  he  must  be  the  centre  to  a  hundred  hands 
and  minds  moving  around  him.  This  is  more  espe- 
cially the  case  in  populous  places,  where  the  actual 
efforts  of  any  one  or  two  ministers  would  be  lost  in 
detail,  and  his  public  instructions  would  be  hasty 
and  undigested  effusions,  if  he  attempted  individual 
instruction.  Wisdom,  therefore,  must  be  exercised. 
Others  must  be  set  to  work,  and  a  machinery  be 
erected,  of  which  he  takes  only  the  general  guidance. 


INTRODUCTORY  ESSAY.  53 

Cases  also  occur,  in  which  the  department  of  a  min- 
ister's duty  may  be  writing  books,  directing  public 
societies,  travelling  in  order  to  animate  others — each 
must  judge  for  himself  before  God :  there  must  be 
secretaries  and  speakers  and  visitors  of  our  great  re- 
ligious societies,  as  well  as  pastors  of  particular  flocks. 
But  these  considerations  only  increase  the  importance 
of  the  great  body  of  ministers  giving  their  whole  souls 
to  the  particular  inspection  of  their  people,  partly  by 
themselves,  and  partly  by  the  agency  of  others.  No- 
thing will  so  immediately  tend  to  a  revival  of  grace, 
and  the  real  power  of  Christianity.  Nothing  will 
promote  personal  religion  so  much  in  our  own  hearts. 
Nothing  will  promote  more  the  spirit  of  prayer.  No- 
thing will  more  quicken  and  aid  in  the  practical 
understanding  of  the  holy  Scriptures.  Nothing  will 
more  rouse  us  to  the  redemption  of  time.  Nothing 
will  more  separate  and  sever  the  heart  from  the  vani- 
ties of  the  world,  the  calls  of  human  folly,  the  imper- 
tinence of  visiting,  the  corruptions  of  pleasure.  No- 
thing will  more  tend  to  sound  and  solid  success  in  our 
ministry.  Our  estimate  of  what  constitutes  a  real 
blessing  will  rise.  Our  excessive  reliance  on  mere 
preaching  will  be  moderated.  Our  hasty  conclusions 
of  good  being  done,  because  people  will  crowd  to  a 
popular  sermon,  will  listen  to  an  intellectual  and 
manly  discussion,  will  be  moved  by  fervid  appeals, 
will  yield  to  the  affection  of  a  preacher's  manner, 
will  assume  an  orthodox  profession,  entertain  minis- 
ters at  their  table,  admire  and  defend  them  in  pri- 
vate, follow  many  parts  of  their  advice,  subscribe  to 
societies  at  their  suggestion,  and  range  themselves  on 


54  INTRODUCTORY  ESSAY. 

their  side — hasty  conclusions,  from  such  equivocal 
marks,  will  be  corrected.  We  shall  estimate  success 
by  solid  conversion,  by  a  change  of  heart  and  char- 
acter, by  the  love  of  Christ,  by  a  regard  to  eternal 
things,  by  the  crucifixion  of  the  old  man,  and  a  con- 
sistent obedience  to  the  will  of  God.  These  effects 
have  the  stamp  of  heaven.  And  when  the  Holy 
Spirit  begins  extensively  to  grant  these  to  us,  a  revi- 
val of  religion  is  begun,  and  all  the  highest  ends  of 
the  ministry  are  accomplished.  And  this  can  only  be 
expected,  as  our  views  of  the  importance  of  our  office, 
our  apprehension  of  its  especial  design,  and  our  follow- 
ing of  it  out  into  personal  and  affectionate  applica- 
tion, lead  us  to  the  full  use  of  that  system  of  means 
to  which  our  divine  Lord  has  promised  a  blessing. 

6.  But,  in  the  next  place,  a  conscientious  adher- 
ence to  the  doctrine  of  the  Holy  Ghost,  as  contained 
in  the  whole  body  of  the  Scriptures,  must  accom- 
pany the  above  directions,  or  all  will  fail.  Nothing 
sanctifies  and  saves  but  truth.  The  Holy  Bible  is 
the  only  storehouse  of  religious  doctrine.  An  im- 
plicit and  silent  submission  of  the  whole  soul  of  a 
minister  to  the  revealed  will  of  the  eternal  and  in- 
comprehensible God,  is  indispensable  to  any  enlarged 
success.  Inspired  men,  speaking  as  they  were  moved 
by  the  Holy  Ghost — handing  down  to  a  lost  world  all 
the  revelation  which  infinite  "Wisdom  saw  needful 
and  best,  and  in  the  manner  and  form  which  was 
most  suitable  to  the  designs  of  God  and  the  state  of 
man — delivering  to  the  church  unmixed  and  abso- 
lutely pure  truth,  without  any  defect,  any  omission, 
any   superfluity,  any   exaggeration,  any   mistake — 


INTRODUCTORY  ESSAY.  55 

leaving  us  the  standard  of  all  doctrine,  the  rule  of  all 
practice,  the  example  of  all  holiness — such  is  the 
Bible,  the  interpretation  of  which,  and  the  applica- 
tion to  the  cases  of  men,  is  left  as  a  solemn  trust  with 
the  stewards  of  Christ's  mysteries.  Brethren,  a  re- 
vival of  religion  must  spring  from  a  revival  of  the 
authority  of  the  Bible,  a  revival  of  the  unlimited  sov- 
ereignty of  the  inspired  book,  in  overruling  all  the 
errors  of  men,  in  swaying  every  heart,  in  governing 
and  curbing  every  imagination,  in  deciding  every  con- 
troversy, in  being  itself  the  element  and  matter  of  all 
our  instructions  in  public  and  private.  The  divine 
medicine  must  not  be  adulterated  and  weakened  by 
the  admixtures  of  man,  or  our  maladies  will  never  be 
cured.  The  cup  of  salvation  must  not  be  corrupted 
with  "the  wine  of  Sodom,  and  the  grapes  of  Gomor- 
rah," or  the  wounds  of  men  will  remain  unhealed. 
We  must  return  to  our  Bibles.  When  the  language 
and  terms  of  this  blessed  book  are  perverted  by  here- 
sies, we  must  draw  up,  indeed,  forms  of  belief;  when 
truth  is  calumniated,  we  must  publish  our  confessions 
of  faith ;  and  when  schism  and  division  abound,  we 
must  have  public  models  of  doctrine  and  discipline, 
for  the  guidance  of  pastors  and  people ;  but  these  are 
not  the  Bible :  by  these  we  express  our  solemn  opin- 
ion in  brief,  upon  particular  points  of  truth,  and  pro- 
tect the  flock  from  the  incursion  of  hirelings  and  false 
teachers ;  but  the  filling  up  of  these  outlines  is  to  be 
taken  from  the  Bible — we  are  to  preach  and  expound, 
not  the  fallible  summaries  of  man,  but  the  infallible 
word  of  Grod. 

And  in  doing  this,  three  things  are  of  the  last 


56  INTRODUCTORY  ESSAY. 

importance.  We  must,  first,  seize  the  main  com- 
manding1 truths  of  Scripture,  as  the  apostles,  in  the 
concluding  and  finishing  part  of  revelation,  have 
summed  them  up.  In  every  work,  consisting  of  so 
many  parts,  this  would  be  necessary ;  but  in  the  Bible, 
the  inspired  penmen  have  not  left  it  in  doubt,  but 
have  told  us  that  Christ  the  power  of  God  and  the 
wisdom  of  God,  is  the  centre  and  corner-stone  of  rev- 
elation. The  glory  of  Christ,  then,  and  the  work  of 
that  Holy  Spirit  whom  he  has  left  with  us  as  his 
representative,  and  the  great  Teacher  of  the  church — 
these  are  the  governing  points,  around  which  all  other 
truths  are  arranged,  and  to  which  they  are  subordi- 
nate. If  the  minister  does  not  seize  this  command- 
ing discovery,  in  vain  will  he  languish  about  other 
matters.  If  he  once  be  brought,  by  personal  contri- 
tion and  faith,  to  receive  Christ  Jesus  the  Lord,  and 
to  rejoice  in  him,  he  will  soon  find  that  he  is  possessed 
of  the  key  to  all  the  Bible,  that  he  has  discovered 
the  pearl  of  unknown  price,  that  he  is  enriched  with 
unsearchable  treasures  of  wisdom  and  knowledge. 
This  doctrine  of  Christ,  however,  is  not  the  mere  rep- 
etition of  the  term  Christ ;  it  embraces,  of  course, 
all  those  truths  which  prepare  the  hearts  of  men  for 
receiving  him,  and  which  teach  them  how  to  walk 
in  him,  and  adorn  his  gospel.  This  doctrine  joins  on 
upon  the  fall  and  corruption  of  man,  and  the  infinite 
evil  of  sin ;  it  immediately  holds  by  the  person  and 
operations  of  the  Holy  Ghost ;  it  leads  the  experi- 
enced Christian  to  refer  every  blessing  to  the  choice, 
and  merciful  will  of  God  his  heavenly  Father.  But 
still,  the  prominent  figure  in  our  representations  of 


INTRODUCTORY  ESSAY.  57 

Christianity,  must  be  Christ  himself,  in  all  his  attri- 
butes and  grace.  A  revived  Christianity  is  a  revived 
exhibition  of  the  glorious  person  of  Christ. 

But  in  connection  with  this  main  discovery,  it  is 
most  important,  secondly,  to  give  their  due  place  to 
all  the  other  truths,  even  to  the  most  slight  and  appar- 
ently inconsiderable  ones,  which  the  same  inspired 
records  contain.  Not  a  verse  in  the  Bible  but  has  its 
weight.  All  the  history,  all  the  devotional  parts,  all 
the  prophecies,  all  the  biographies,  all  the  examples, 
all  the  moral  maxims,  all  the  precepts  demand,  and 
will  amply  repay,  our  attention.  Things  are  stated, 
not  abstractly,  but  in  life  and  action,  and  as  they  are 
to  be  applied  to  practice.  The  Bible  is  not  a  theo- 
retical, speculative  system ;  it  is  a  system  embodied, 
personified,  exhibited,  softened  down,  moulded  to  ac- 
tual life  and  experience.  We  shall  make  the  greatest 
mistakes,  if  we  take  out  the  main  doctrines  of  reve- 
lation, and  then  presume  to  fashion,  expound,  apply 
them  after  our  own  notions.  No ;  we  must  gather  our 
manner  of  teaching  Christ,  the  subordinate  doctrines 
dependent  upon  him,  the  way  of  avoiding  errors,  the 
spirit  and  purpose  for  which  he  is  to  be  preached,  the 
different  dispensations  and  various  degrees  of  light 
which  have  attended  his  doctrine  as  the  appointed 
Messiah  and  Saviour,  the  method  of  addressing  the 
consciences  of  men  which  patriarchs  and  prophets 
and  apostles  adopted — in  short,  we  must  gather  all 
our  knowledge  from  the  Bible.  Our  ministry  must, 
in  all  its  parts,  be  the  Bible  expounded,  amplified, 
applied.  The  greatest  success  of  the  pastor  is  uni- 
formly found  where  there  is  most  of  God  and  least  of 

3* 


58  INTRODUCTORY   ESSAY. 

man.  Even  the  simplest  principles  of  natural  relig- 
ion, the  plainest  moral  maxims,  the  mere  institutes 
of  judicial  legislation,  the  slightest  ceremony,  the 
very  enumeration  of  genealogies,  have  some  bene- 
ficial effect. 

Add  a  third  observation,  brethren.  Let  us  beware 
of  human  passion  mingling  with  our  expositions  of 
the  main  doctrines  of  Scripture,  and  with  the  subor- 
dinate topics  which  arise  from  them.  Human  passion 
will  mingle ;  but  let  us  beware.  Let  us  overstate 
nothing;  let  us  not  exaggerate,  magnify,  strain  mat- 
ters; let  "the  word  of  Christ  dwell  in  us  richly  in  all 
wisdom."  It  is  heat  and  controversy  which  inflame 
and  divide  the  church.  Wide  differences  of  judgment 
must  exist  on  a  multitude  of  points  gathered  by  the 
feeble  reason  of  man  from  the  holy  Scriptures.  But 
these  are  of  little  moment,  if  the  commanding  doc- 
trines, and  the  true  spirit  of  Christianity  are  chiefly 
enforced,  and  if  minor  points  are  not  dogmatically 
and  fiercely  urged. 

Dear  brethren,  let  the  Bible  be  our  religion,  our 
rule,  our  standard — the  Bible  in  all  its  parts — the 
Bible  in  its  unutterable  mysteries — the  Bible  in  every 
subordinate  statement — the  Bible,  softly  and  gra- 
ciously yielded  to,  and  imprinted  on,  a  spirit  of  wis- 
dom and  meekness.  When  this  is  done,  surely  our 
God  will  descend  upon  us ;  the  Spirit  of  grace  will 
glorify  his  own  truth ;  and  the  elements  of  the  con- 
version of  the  world,  accumulated  in  the  diffusion  of 
Bibles  and  missionaries  and  teachers,  will  be  ready 
to  burst  into  life  and  efficacy  at  the  divine  command. 
Let  the  holy  Saviour,  the  Holy  Spirit,  the  holy  Scrip- 


INTRODUCTORY  ESSAY.  59 

tures,  be  our  motto  and  rallying-word  in  all  we  un- 
dertake or  hope  for. 

7.  A  decided  superiority  to  the  ivorld  and  alt  sec- 
ular considerations,  is  another  point  of  duty  essential 
to  any  hopes  of  a  revival  of  religion.  We  live  in  a 
day  of  external  peace.  We  live  in  a  time  of  much 
evangelical  profession.  The  gospel  is  in  a  certain  way 
fashionable,  Our  danger,  therefore,  lies  peculiarly  on 
the  side  of  the  world,  of  ease,  indulgence,  pride,  con- 
formity to  the  opinion  of  others ;  display  in  dress,  in 
furniture,  in  houses ;  a  life  of  external  propriety, 
without  much  self-denial  or  spirituality.  We  must, 
then,  maintain  a  decided  superiority  to  all  secular 
considerations,  if  we  would  fulfil  the  duties  already 
suggested,  and  glorify  Christ.  We  must  despise  the 
frowns,  and  shun  the  smiles,  and  avoid  the  maxims, 
and  dread  the  benumbing  influence  of  the  world.  We 
must  be  well  aware  of  the  surprising  tendency  there 
is  in  every  human  heart  to  lukewarmness,  to  the  love 
of  praise,  to  secular  importance,  and  the  gratification 
of  the  flesh.  We  are  walking  as  upon  enchanted 
ground.  There  is  a  stream  and  course  of  this  pres- 
ent world  flowing  forwards  in  every  age,  and  swollen 
with  human  concupiscence  and  the  arts  of  Satan, 
which  is  ever  ready  to  carry  us  away.  No  man 
can  keep  his  standing  without  constant  prayer  and 
watchfulness.  And  all  these  dangers  are  augmented 
in  a  time  of  toleration  and  peace,  and  when  many 
faithful  and  enlightened  bishops  and  pastors  give  a 
currency  to  truth.  In  such  a  day,  Satan's  whole  force 
is  directed  to  seduce  and  to  flatter.  In  such  a  day, 
ambition,  love  of  power,  sordid  covetousness,  the  lord- 


60  INTRODUCTORY   ESSAY. 

ing  it  over  G-od's  heritage,  the  complacency  of  a  pub- 
lic situation,  the  secret  delight  in  considering  our 
works,  our  congregations,  our  parishes,  our  influence, 
steal  upon  the  heart  unperceived.  The  world  in  all  its 
forms  is  in  direct  hostility  with  the  spiritual  church. 
"  Filthy  lucre"  is  again  and  again  condemned  by  St. 
Paul,  as  the  especial  snare  of  the  clergy.  Pride,  and 
dominion  over  the  faith  of  the  people,  is  again  and 
again  held  forth  by  him  for  our  warning. 

In  two  ways  is  all  the  mischief  of  the  world  in- 
creased tenfold.  It  seduces  under  the  guise  of  law- 
ful things.  It  assumes  the  garb  of  prudence  and 
foresight.  It  hides  itself  under  the  mask  of  benev- 
olence.  It  appears  as  the  management  of  our  con- 
cerns, the  living  on  terms  of  friendly  intercourse,  the 
relaxation  and  cheerful  society  which  our  severer 
studies  demand,  the  attention  to  our  friends  and 
patrons,  the  care  of  our  health,  the  seizing  of  oppor- 
tunities for  doing  good  and  removing  prejudice. 
Thus,  under  the  semblance  of  what  is  lawful,  minis- 
ters step  over  the  boundary,  verge  towards  doubtful 
indulgences,  and  compromise  their  character,  their 
influence,  their  usefulness.  Thus  they  abridge  their 
time,  and  weaken  their  inclination  for  solid  study, 
the  visits  to  the  poor,  and  the  duties  of  devotion;  and 
thus,  still  further  declines  from  God  are  brought  on. 

For  another  peculiar  danger  of  the  world  arises 
from  its  debauching  the  understanding,  and  Massing 
the  decisions  of  the  judgment.  The  maxims  which 
appeared  to  us  the  most  clear,  become  doubtful.  The 
practices  which  we  loudly  condemned,  are  tolerated, 
excused,  defended.      The  marks  of  a  lukewarm  spirit 


INTRODUCTORY  ESSAY.  61 

which  we  had  laid  up  in  our  hearts,  are  no  longer 
conclusive.  The  interpretation  which  we  put  on  the 
scriptural  definition  of  the  world,  and  the  scriptural 
danger  arising  from  it,  slips  out  of  our  memory.  The 
resolutions  we  made  in  early  life  appear  harsh  and 
impracticable.  We  are  now  of  opinion  that  this  and 
that  thing  is  lawful ;  we  now  judge  such  and  such 
practices  expedient;  we  now  conclude  and  resolve, 
that  there  is  no  harm  in  this  and  the  other  indul- 
gence. Thus  Satan  gains  a  footing  in  the  heart ; 
earthly  things  obtain  possession,  Christ  and  his  doc- 
trine are  enfeebled,  the  pity  we  once  felt  for  souls 
has  lost  its  tone,  our  self-denial  is  gone,  and  we  are 
like  salt  which  has  lost  its  savor.  Brethren,  let  us 
awake  to  our  danger  ere  it  be  too  late.  Let  us  shake 
ourselves  from  the  slumbers  of  a  worldly  state.  Let 
us  dread  the  magical  enchantment  of  earthly  objects. 
Let  us  take  heed,  and  beware  of  covetousness  and 
surfeiting  and  the  pleasures  of  this  life.  If  a  revival 
of  religion  is  our  object  and  our  desire,  we  must 
begin  at  home ;  we  must  cultivate  a  spiritual,  a  re- 
tired, a  heavenly  religion.  Never  can  we  call  our 
people  to  leave  that  world  to  which  we  are  looking 
back  ourselves. 

But  we  must  not  further  extend  these  suggestions. 

If,  dear  brethren,  these  things  are  as  we  have 
been  describing  them;  if  the  causes  of  humiliation 
are  such  as  we  have  stated ;  if  the  grounds  of  hope 
and  encouragement  are  so  cheering;  if  the  duties 
which  should  be  earnestly  attended  to  are  so  numer- 
ous and  important ;  then,  may  the  writer  be  permit- 


62  INTRODUCTORY  ESSAY. 

ted  to  address,  in  conclusion,  several  classes  of  his 
brethren  in  the  sacred  ministry? 

1.  Are  any  readers  of  these  pages  astonished  at 
the  general  topics  which  have  been  enforced?  Does 
the  whole  thing  appear  to  you  new,  extravagant,  un- 
necessary? Do  you  look  on  the  whole  complexion 
and  color  of  the  statement  as  unnatural?  Then 
examine,  we  entreat  you,  whether  this  does  not  arise 
from  your  own  wrong  state  of  heart.  Perhaps  you 
have  never  felt  your  sins,  as  an  individual  penitent, 
personally  accountable  to  God.  Perhaps  you  have 
never  once  wept  over  them  in  deep  contrition.  Per- 
haps you  have  never  seen  the  spiritual  glory  of  Christ, 
as  the  incarnate  Saviour,  sacrificing  himself  on  the 
cross  for  your  redemption.  Perhaps  you  have  never 
known  what  prayer  and  meditation  and  communion 
with  God,  and  love  to  Christ,  and  hatred  of  sin,  and 
the  denial  of  self,  and  the  joy  of  pardon  mean.  The 
consequence  is,  you  have  had  no  care  of  the  souls 
committed  to  your  charge — you  have  never  taught 
them  their  need  of  salvation — you  have  never  shown 
them  a  Redeemer — you  have  never  held  out  to  them 
the  Holy  Spirit,  as  the  Author  of  life  and  grace :  and 
how  can  topics  such  as  these  we  have  been  discuss- 
ing be  intelligible  to  you?  Strange  would  it  be,  if 
you  did  not  start  at  them.  You  are  not  merely  in 
need  of  being  aroused  to  greater  diligence,  you  want 
to  be  quickened  from  a  death  in  trespasses  and  sins. 
Awake,  then,  dear  friend,  to  your  awful  state.  An 
unconverted  minister  is  dragging  all  the  souls  of  his 
people  with  him  to  perdition.  He  is  a  blind  leader 
of  the  blind.     He  is  building  up  the  sinner  in  his 


INTRODUCTORY  ESSAY.  63 

rebellion,  his  self-righteousness,  his  negligence.  0 
repent,  then,  and  turn  to  God,  and  do  works  meet 
for  repentance.  We  speak  not  to  you  of  a  revival  of 
religion  among  others;  we  deal  with  you  for  your 
own  salvation.  We  plead  with  you  for  the  sheep, 
scattered  and  wandering,  and  having  no  shepherd. 
We  adjure  you  by  the  vows  of  your  ordination,  by 
the  blood  of  Christ,  by  the  grace  of  the  good  Spirit 
of  God,  by  the  value  of  souls,  by  the  unutterable 
importance  of  eternity,  to  awake  and  turn  to 
God. 

2.  You  say  you  are  moral,  diligent,  anxious  for 
the  good  of  your  parish.  But  is  this  all  ?  So  may  a 
magistrate  be — so  a  statesman — so  a  landlord.  But 
you  are  called  to  be  the  minister  of  Christ.  You  are 
called  to  spiritual  duties.  You  are  called  to  bring 
men  to  salvation,  to  expound  the  doctrine  of  grace,  to 
prepare  a  lost  world  for  heaven.  And  does  a  little 
common  morality,  such  as  Seneca  or  Epictetus  might 
have  taught;  or  some  general  benevolence,  gathered 
from  the  unavoidable  improvements  introduced  into 
society  by  the  Christian  spirit,  serve  to  discharge 
these  high  and  peculiar  obligations?  It  is  not  of 
morality,  but  of  Christianity,  that  you  are  the  minis- 
ter. It  is  not  of  benevolence,  but  of  salvation,  that 
you  are  the  herald.  Mere  decency,  mere  kindness  of 
heart,  mere  common  uprightness,  in  a  minister  of  the 
gospel,  is  treachery  to  the  peculiar  trust  reposed  in 
him.  Nothing  can  be  indifferent  which  he  does.  He 
is  the  instrument  and  cause  of  the  condemnation  of 
his  people,  unless  he  is  positively  employing  all  his 
powers  for  their  salvation.     A  pilot  that  allows  his 


64  INTRODUCTORY  ESSAY. 

vessel  to  dash  upon  the  rocks,  is  guilty  of  the  conse- 
quences of  the  shipwreck. 

3.  But  you  are  not  merely  an  ordinary  decent 
minister,  living  a  quiet  and  benevolent  life ;  you  tell 
me  you  are  active,  studious,  fond  of  literature,  dili- 
gent in  reading  works  of  science,  the  patron  of  the 
arts,  the  author  of  criticisms  and  poems  and  disser- 
tations; but  is  all  this  the  appropriate  work  of  a 
minister  of  religion?  Consider,  dear  reader,  can  any 
thing  be  more  opposed  to  the  simple  character  of  a 
herald  of  Christ,  than  a  mere  taste  for  elegant  litera- 
ture, the  mere  labor  of  a  scientific  student,  the  mere 
ardor  of  the  philosopher  or  a  historian  ?  Was  it  for 
this  you  undertook  the  care  of  souls  ?  Is  it  for  this 
you  desert  your  closet,  your  sick  chambers,  your 
private  devotional  duties  ?  Believe  it,  the  pride  of 
human  knowledge  indisposes  more  to  the  humbling 
truths  and  precepts  of  the  Christian  ministry  than 
almost  any  other  passion.  The  soul  is  barren,  the 
heart  is  filled  with  vanity,  the  habits  are  worldly. 
A  literary  spirit  in  a  minister  of  Christ  is  direct 
rebellion  against  the  first  claims  of  his  high  office. 
The  spirit  of  the  servant  of  Grod  is  not  literature,  but 
piety ;  not  vanity  and  conceit,  but  lowliness  of  heart ; 
not  idle  curiosity,  but  sound  and  solid  knowledge ; 
not  philosophy,  but  the  Bible ;  not  the  pursuit  of 
natural  discoveries,  but  the  care  of  souls,  the  glory 
of  Christ,  the  progress  of  the  gospel ;  not  science,  but 
salvation. 

4.  But  objections  may  be  advanced  to  the  state- 
ments of  this  essay,  by  the  theological  inquirer 
who  has  made  divinity  his  study,  who  has  examined 


INTRODUCTORY  ESSAY.  65 

fathers  and  commentators,  who  has  weighed  opposite 
arguments  and  systems  of  religion,  and  has  imbibed 
the  strongest  prejudices  against  the  principal  state- 
ments which  have  been  advanced.  He  understands 
not  what  revival  of  piety  can  be  necessary  in  such 
circumstances  as  ours  in  this  country.  He  objects 
to  this  ardor,  this  overstatement,  as  he  terms  it,  on 
the  subject  of  spiritual  religion.  He  condemns  it  as 
feverish;  he  imputes  it  to  a  spirit  of  party ;  he  charges 
it  with  enthusiasm ;  he  complains  of  it  as  impractica- 
ble and  intolerant;  he  dismisses  it  with  a  name  of 
reproach. 

To  such  general  insinuations  the  plain  answer  is, 
that  the  holy  Scriptures  speak  most  decidedly,  and 
in  every  part,  the  language  we  have  been  holding. 
Every  page  of  the  Bible  demands  the  whole  heart  of 
man.  Every  epistle  of  St.  Paul  is  far  more  exalted 
in  doctrine  and  spirituality  than  any  statement  we 
can  make.  The  very  last  accusation  brought  by  the 
Saviour  against  a  fallen  church,  was  that  of  hike- 
ivarmness — the  being  "  neither  cold  nor  hot."  Let 
the  objector  read  over  again  his  Bible ;  let  him  pray 
for  the  guidance  and  illumination  of  the  Holy  Spirit ; 
let  him  enter  upon  religion  as  a  practical  matter  be- 
tween God  and  his  own  soul,  and  he  will  soon  form 
a  totally  different  judgment  from  that  which  he  now 
entertains.  Lay  aside  only,  beloved  reader,  all  preju- 
dices of  every  kind ;  lay  aside  the  opinions  of  divines 
and  disputants;  lay  aside  the  censure  and  applause 
of  a  mistaken  world,  and  enter  upon  the  question  of 
religion  as  before  the  divine  Saviour,  and  you  will 
soon  find  that  the  very  doctrines  you  reject  are  the 


66  INTRODUCTORY  ESSAY. 

centre-point  of  revelation — the  element  of  salvation — 
the  means  of  pardon  and  grace  to  man.  Oh  the 
power  which  our  wicked  hearts  give  to  the  idlest 
excuses  and  prejudices  on  the  subject  of  the  gospel. 
The  very  language  and  objections  you  bring  forward 
are  a  proof  of  the  need  of  that  revival  of  Christianity 
for  which  we  plead.  The  external  orthodoxy  of  the 
present  day  evaporates  all  the  life  of  the  divine  doc- 
trine, leaves  man  to  his  natural  powers,  fills  him 
with  pride  and  self-conceit,  is  content  with  a  dead 
faith  and  a  worldly  life,  neglects  the  care  of  souls, 
and  builds  up  a  proud  self-righteousness  on  the  foun- 
dation of  human  merit.  This  lukewarm  temper  is 
an  enemy  to  spiritual  religion,  and  to  the  revival  of 
it,  because  such  topics  condemn  the  lukewarmness 
of  the  age  as  the  greatest  provocation  that  can  be 
offered  to  Grod.  Oh,  if  it  should  please  the  Almighty 
Saviour  to  revive  his  work  among  the  clergy,  the 
very  first  effect  would  be  the  detection  of  the  evils 
of  this  disputatious,  self-confident,  worldly  spirit. 
"We  appeal  to  this  Saviour  to  defend  the  cause  of  his 
own  truth.  We  appeal  to  this  Saviour  to  testify  to 
his  real  gospel,  by  making  it  the  means  of  conversion 
in  men.  We  appeal  to  this  Saviour  to  support  us 
in  our  earnest  endeavors  to  maintain  his  cause  in 
a  gainsaying  age,  to  grant  us  his  Spirit,  and  to  make 
every  opponent  a  happy  partaker  of  the  grace  which 
he  has  previously  condemned. 

5.  But  are  there  not  many  young  and  well-dis- 
jjosed  ministers  who  may  take  up  these  pages,  and 
may  sincerely  desire  to  act  upon  the  advice  given, 
and  who  yet  may  need  some  further  encouragement  ? 


INTRODUCTORY  ESSAY.  G7 

They  are  pressed  with  difficulties.  They  are  discoun- 
tenanced. They  are  impeded.  They  are  in  their  own 
minds  far  from  being  strongly  built  up  in  the  faith  of 
Christ.  To  such  interesting  persons  we  would  say, 
Go  on,  young  friends,  in  simplicity  and  prayer. 
Keep  your  hearts  with  all  diligence.  If  you  are  sin- 
cere, and  persevere  in  the  use  of  means,  Grod  will 
assuredly  guide  you  into  all  truth.  "  If  any  man 
will  do  his  will,  he  shall  know  of  the  doctrine."  The 
weakest  Christian  shall  overcome,  through  the  might 
of  his  glorious  Captain.  Study  your  Bible.  Act  on 
what  you  know.  Be  much  in  prayer.  Ask  advice 
in  great  difficulties,  from  pious  and  judicious  friends. 
Read  the  lives  of  eminently  holy  ministers  and  mis- 
sionaries.#  Despair  of  nothing  in  a  good  cause.  Go 
much  among  the  sick  and  dying.  Compare  what 
you  see  and  feel  with  the  holy  Scriptures.  Fear  not 
the  face  of  man.  Your  difficulties  and  discourage- 
ments  will  lessen.  "  The  path  of  the  just  is  as  the 
shining  light,  which  shineth  more  and  more  unto 
the  perfect  day." 

6.  Remember,  finally,  dear  brethren,  for  with  this 
admonition  I  will  conclude,  that  Satan,  our  great 
adversary,  will  peculiarly  resist  all  attempts  at  a 
revival  of  Christianity.  It  is  death  to  his  kingdom. 
A  cold  orthodoxy  he  can  bear  with.    A  literary  spirit 

*  As  those  of  Gilpin,  Hooker,  Leighton,  the  two  Henrys, 
Halyburton,  Doddridge,  Brainerd,  Schwartz,  Martyn,  Fletcher, 
Scott,  Richmond.  To  these  lives  we  would  add,  as  books  of 
great  importance,  Cecil's  Remains,  and  Quesnel  on  the  New 
Testament,  which  should  never  be  out  of  the  hands  of  a  young 
minister.  In  Mr.  Gilly's  Horse-catecheticse  are  some  valuable 
thoughts. 


68  INTRODUCTORY  ESSAY. 

he  can  turn  to  his  own  purposes.  A  merely  decent, 
benevolent  person,  with  the  name  of  a  clergyman,  he 
retains  safely  in  his  power.  But  to  arouse  a  careless 
age,  to  sound  the  trumpet  among  the  teachers  of 
religion,  to  call  on  them  to  awake  from  spiritual  tor- 
por, and  then  arouse  their  people — this  kindles  all 
the  wrath  of  the  wicked  one. 

Yes,  beloved  brethren,  we  must  calculate  on  the 
bitterest  hostility,  and  the  most  subtle  artifices  of 
Satan,  as  we  proceed  in  our  holy  course.  But  be 
not  deterred.  "  Greater  is  He  that  is  for  us,  than 
he  that  is  in  the  world."  Let  us  repose  in  the  might 
of  the  Captain  of  our  salvation.  Let  us  draw  close 
the  bonds  of  mutual  love.  Let  us  be  prepared  to 
ascribe  all  the  glory  to  Him  who  hath  done  all  things 
for  us;  and  we  need  not  fear  discomfiture.  The 
power  of  Christ  will  rest  upon  us — the  tie  of  united 
affections  will  bring  us  near  to  each  other  for  aid 
and  succor — the  high  aim  of  the  glory  of  Clod  will 
engage  all  the  divine  attributes  in  our  behalf.  We 
do  not  trust  in  ourselves — we  do  not  seek  any  selfish 
object — we  do  not  desire  our  own  praise.  We  are, 
indeed,  but  unprofitable  servants,  even  after  we  have 
done  all.  To  Him,  therefore,  who  hath  loved  us,  be 
all  the  honor  and  majesty  ascribed — in  his  name  let 
us  go  forth,  making  mention  of  his  righteousness, 
even  of  his  only — and  in  him  let  us  be  united  in  the 
bond  of  charity  and  love.  In  this  spirit,  and  with 
these  ends,  a  revival  of  Christianity,  first  among  the 
clergy  of  all  our  churches,  and  then  among  the  laity, 
may  be  humbly  hoped  for.  All  the  topics  of  humilia- 
tion, if  duly  felt,  will  inspire  confidence  of  this  great 


INTRODUCTORY  ESSAY.  69 

result — all  the  sources  of  hope,  from  the  circum- 
stances of  the  times,  will  fall  into  the  same  general 
feeling — while  every  duty  which  we  have  pointed 
out,  directly  tends  to  the  same  result.  The  strength 
of  Christ  for  the  combat  with  Satan — the  temple  of 
love  for  the  efforts  of  the  church — the  glory  of  (xod 
for  the  ultimate  end  of  all,  form  a  combination  which 
will  conduct  to  the  greatest  results,  for  they  agree 
and  are  identified  with  the  very  song  which  angels 
chanted  at  the  birth  of  the  Saviour:  "  Grlory  to  G-od 
in  the  highest,  and  on  earth  peace,  good-will  toward 

men." 

D.  W. 

Islington,  March,   1829. 


DEDICATION 

BY  BAXTER. 


TO  MY  REVEREND  AND  DEARLY  BELOVED  BRETHREN,  THE 
FAITHFUL  MINISTERS  OF  CHRIST,  IN  BRITAIN  AND  IRELAND, 
GRACE  AND  PEACE  IN  JESUS  CHRIST  BE  INCREASED. 

Reverend  Brethren — The  subject  of  this  treatise 
so  nearly  concerneth  yourselves,  and  the  churches 
committed  to  your  care,  that  it  emboldeneth  me  to 
this  address,  notwithstanding  the  imperfections  in  the 
manner  of  handling  it,  and  the  consciousness  of  my 
great  unworthiness  to  be  your  monitor. 

Before  I  come  to  my  principal  errand,  I  shall  give 
you  an  account  of  the  reasons  of  the  following  work, 
and  of  the  freedom  of  speech  I  have  used,  which  to 
some  may  be  displeasing. 

When  the  Lord  had  awakened  his  ministers  in 
this  county,  (Worcestershire,)  and  some  neighboring 
parts,  to  a  sense  of  their  duty  in  the  work  of  cate- 
chizing, and  private  instruction  of  all  in  their  par- 
ishes who  would  not  obstinately  refuse  their  help, 
and  when  they  had  subscribed  an  agreement,  con- 
taining their  resolutions  for  the  future  performance 
of  it,  they  judged  it  unmeet  to  enter  upon  the  work 


72  DEDICATION. 

without  a  solemn  humblinsr  of  their  souls  before  the 

o 

Lord,  for  their  long  neglect  of  so  great  and  necessary 
a  duty  ;  and  therefore  they  agreed  to  meet  together 
at  Worcester,  December  4, 1655,  and  there  to  join  in 
humiliation  and  in  earnest  prayer  to  God  for  the  par- 
don of  our  neglects,  and  for  his  special  assistance  in 
the  work  which  we  had  undertaken,  and  for  the  suc- 
cess of  it  with  the  people  whom  we  had  engaged  to 
instruct ;  at  which  time,  among  others,  I  was  desired 
by  them  to  preach.  In  compliance  with  their  wishes, 
I  prepared  the  following  discourse ;  which,  though  it 
proved  longer  than  could  be  delivered  in  one  or  two 
sermons,  yet  I  intended  to  have  entered  upon  it  at 
that  time,  and  to  have  delivered  that  which  was  most 
pertinent  to  the  occasion,  and  to  have  reserved  the 
rest  to  another  season.  But  before  the  meeting,  by 
the  increase  of  my  ordinary  pain  and  weakness,  I  was 
disabled  from  going  thither ;  to  recompense  which 
unwilling  omission,  I  easily  yielded  to  the  request  of 
divers  of  the  brethren,  forthwith  to  publish  the  things 
which  I  had  prepared,  that  they  might  read  that 
which  they  could  not  hear. 

If  it  should  be  objected,  that  I  should  not  have 
spoken  so  plainly  and  sharply  against  the  sins  of  the 
ministry,  or  that  I  should  not  have  published  it  to  the 
view  of  the  world;  or,  at  least,  that  I  should  have 
done  it  in  another  tongue,  and  not  in  the  ears  of  the 
vulgar  ;  especially  at  such  a  time,  when  enthusiasts 
and  papists  are  endeavoring  to  bring  the  ministry 
into  contempt,  and  the  people  are  too  prone  to  heark- 
en to  their  suggestions,  I  confess  I  thought  the  objec- 
tion very  considerable  ;  but  that  it  prevailed  not  to 


DEDICATION.  7:3 

alter  my  resolution,  is  to  be  ascribed,  among  others, 
to  the  following  reasons  : 

1.  It  was  a  purposed  solemn  humiliation  that  wo 
had  agreed  on,  and  that  this  was  intended  for.  An  1 
how  should  we  be  humbled  without  a  plain  confes- 
sion of  our  sin  ? 

2.  It  was  principally  our  own  sins  that  the  con- 
fession did  concern;  and  who  can  be  offended  with 
us  for  confessing  our  own  sins,  and  taking  the  blam  3 
and  shame  to  ourselves,  which  our  consciences  told 
us  we  ought  to  do  ? 

3.  When  the  sin  is  open  in  the  sight  of  the  world, 
it  is  in  vain  to  attempt  to  hide  it ;  and  when  the  sin 
is  public,  the  confession  should  also  be  public.  If  the 
ministers  of  England  had  sinned  only  in  Latin,  I 
would  have  made  shift  to  have  admonished  them  in 
Latin,  or  else  have  said  nothing  to  them.  But  if  they 
will  sin  in  English,  they  must  hear  of  it  in  English. 
Unpardoned  sin  will  never  let  us  rest  or  prosper, 
though  we  be  at  ever  so  much  care  and  cost  to  cover 
it :  our  sin  will  surely  find  us  out,  though  we  find 
not  it  out.  The  work  of  confession  is  purposely  to 
make  known  our  sin,  and  freely  to  take  the  shame 
to  ourselves;  and  if  k'he  that  confesseth  and  forsak- 
eth  his  sins  shall  have  mercy,"  no  wonder  if  "he  that 
covereth  them  shall  not  prosper."  If  we  be  so  tender 
of  ourselves,  and  so  loath  to  confess,  God  will  be  the 
less  tender  of  us,  and  he  will  indite  our  confessions 
for  us.  He  will  either  force  our  consciences  to  con- 
fession, or  his  judgments  shall  proclaim  our  iniquities 
to  the  world. 

4.  Many  who  have  undertaken  the  work  of  the 

Rrf.  Pa=tor.  4 


74  DEDICATION. 

ministry,  do  so  obstinately  proceed  in  self-seeking, 
negligence,  pride,  and  other  sins,  that  it  is  become 
our  necessary  duty  to  admonish  them.  If  we  saw 
that  such  would  reform  without  reproof,  we  would 
gladly  forbear  the  publishing  of  their  faults.  But 
when  reproofs  themselves  prove  so  ineffectual  that 
they  are  more  offended  at  the  reproof  than  at  the  sin, 
and  had  rather  that  we  should  cease  reproving  than 
that  themselves  should  cease  sinning,  I  think  it  is 
time  to  sharpen  the  remedy.  For  what  else  should 
we  do  ?  To  give  up  our  brethren  as  incurable  were 
cruelty,  as  long  as  there  are  further  means  to  be 
used.  We  must  not  hate  them,  but  plainly  rebuke 
them,  and  not  suffer  sin  upon  them.  To  bear  with 
the  vices  of  the  ministers,  is  to  promote  the  ruin  of 
the  church ;  for  what  speedier  way  is  there  for  the 
depraving  and  undoing  of  the  people,  than  the  de- 
pravity of  their  guides  ?  And  how  can  we  more 
effectually  promote  a  reformation,  than  by  endeavor- 
ing to  reform  the  leaders  of  the  church  ?  For  my 
part,  I  have  done  as  I  would  be  done  by;  and  it  is 
for  the  safety  of  the  church,  and  in  tender  love  to  the 
brethren  whom  I  venture  to  reprehend — not  to  make 
them  contemptible  and  odious,  but  to  heal  the  evils 
that  would  make  them  so. 

But  especially,  because  our  faithful  endeavors  are 
of  so  great  necessity  to  the  welfare  of  the  church, 
and  the  saving  of  men's  souls,  that  it  will  not  consist 
with  a  love  to  either,  to  be  negligent  ourselves,  or 
silently  to  connive  at  negligence  in  others.  If  thou- 
sands of  you  were  in  a  leaking  ship,  and  those  that 
should  pump  out  the  water,  and  stop  the  leaks,  should 


DEDICATION.  75 

be  sporting  or  asleep,  or  even  but  favoring  themselves 
in  their  labors,  to  the  hazarding  of  you  all,  would  you 
not  awaken  them  to  their  work,  and  call  on  them  to 
labor  as  for  your  lives?  And  if  you  used  some  sharp- 
ness and  importunity  with  the  slothful,  would  you 
think  that  man  was  in  his  wits  who  would  take  it  ill 
of  you,  and  accuse  you  of  pride,  self-conceitedness,  or 
unmannerliness,  to  presume  to  talk  so  saucily  to  your 
fellow-workmen,  or  that  should  tell  you  that  you 
wrong  them  by  diminishing  their  reputation — would 
you  not  say,  "  The  work  must  be  done,  or  we  are  all 
dead  men.  Is  the  ship  ready  to  sink,  and  do  you  talk 
of  reputation?  or  had  you  rather  hazard  yourself  and 
us,  than  hear  of  your  slothfulness  ?" 

This  is  our  case,  brethren.  The  work  of  God 
must  needs  be  done.  Souls  must  not  perish  while 
you  mind  your  worldly  business  or  worldly  pleasure, 
and  take  your  ease,  or  quarrel  with  your  brethren. 
Nor  must  we  be  silent  while  men  are  hastened  by 
you  to  perdition,  and  the  church  brought  into  immi- 
nent danger,  for  fear  of  seeming  too  uncivil  and  un- 
mannerly with  you,  or  displeasing  your  impatient 
souls.  Would  you  be  but  as  impatient  with  your 
sins  as  with  our  reproofs,  you  should  hear  no  more 
from  us,  but  we  should  be  all  agreed.  But  neither 
God  nor  good  men  will  let  you  alone  in  such  sins. 
Yet,  if  you  had  betaken  yourselves  to  another  calling, 
and  would  sin  to  yourselves  only,  and  would  perish 
alone,  we  should  not  have  so  much  necessity  of  mo- 
lesting you  as  we  now  have ;  but  if  you  will  enter 
into  the  office  of  the  ministry,  which  is  for  the  neces- 
sary preservation  of  us  all,  so  that,  by  letting  you 


76  DEDICATION. 

alone  in  your  sin,  we  must  give  up  the  church  to  loss 
and  hazard,  blame  us  not,  if  we  talk  to  you  more 
freely  than  you  would  have  us  do.  If  your  own  body 
were  sick,  and  you  will  despise  the  remedy,  or  if  your 
own  house  were  on  fire,  and  you  will  be  singing  or 
quarrelling  in  the  streets,  I  could  possibly  bear  it, 
and  let  you  alone — which  yet,  in  charity,  I  should 
not  easily  do — but  if  you  will  undertake  to  be  the 
physician  of  a  hospital,  or  to  a  whole  town  that  is 
infected  with  the  plague,  or  will  undertake  to  quench 
all  the  fires  that  shall  be  kindled  in  the  town,  there 
is  no  bearing  with  your  remissness,  how  much  soever 
it  may  displease  you  :  take  it  as  you  will,  you  must 
be  told  of  it ;  and  if  that  will  not  serve,  you  must 
be  told  of  it  still  more  plainly  ;  and  if  that  will  not 
serve,  if  you  be  rejected  as  well  as  reprehended,  you 
may  thank  yourselves.  I  speak  all  this  to  none  but 
the  guilty. 

Thus  I  have  given  you  those  reasons  which  forced 
me  to  publish,  in  plain  English,  so  much  of  the  sins 
of  the  ministry  as  in  the  following  treatise  I  have 
done.  And  I  suppose  the  more  penitent  and  humble 
any  are,  and  the  more  desirous  of  the  true  reforma- 
tion of  the  church,  the  more  easily  and  fully  will  they 
approve  such  free  confessions  and  reprehensions.  But 
I  find  it  will  be  impossible  to  avoid  offending  those 
who  are  at  once  guilty  and  impenitent ;  for  there  is 
no  way  of  avoiding  this,  but  by  our  silence,  or  their 
patience :  and  silent  we  cannot  be,  because  of  G-od's 
commands ;  and  patient  they  cannot  be,  because  of 
their  guilt  and  impenitence.  But  plain  dealers  will 
always  be  approved  in  the  end  ;  and  the  time  is  at 


DEDICATION.  77 

hand  when  you  will  confess  that  they  were  your  best 
friends. 

But  my  principal  business  is  yet  behind.  I  must 
now  take  the  boldness,  brethren,  to  become  your 
monitor  concerning  some  of  the  necessary  duties  of 
which  I  have  spoken  in  the  ensuing  discourse.  If 
any  of  you  should  charge  me  with  arrogance  or  im- 
modesty for  this  attempt,  as  if  hereby  I  accused  you 
of  negligence,  or  judged  myself  sufficient  to  admonish 
you,  I  entreat  your  candid  interpretation  of  my  bold- 
ness, assuring  you  that  I  oJ>ey  not  the  counsel  of  my 
flesh  herein,  but  displease  myself  as  much  as  some  of 
you ;  and  would  rather  have  the  ease  and  peace  of 
silence,  if  it  were  consistent  with  my  duty  and  the 
church's  good.  But  it  is  the  mere  necessity  of  the 
souls  of  men,  and  my  desire  of  their  salvation  and 
the  prosperity  of  the  church,  which  forceth  me  to  this 
arrogance  and  immodesty,  if  so  it  must  be  called. 
For  who  that  hath  a  tongue  can  be  silent,  when  it  is 
for  the  honor  of  God,  the  welfare  of  his  church,  and 
the  everlasting  happiness  of  so  many  souls  ? 

The  first  and  chief  point  which  I  have  to  propose 
to  you,  is  this  :  Whether  it  be  not  the  unquestionable 
duty  of  the  generality  of  ministers  throughout  the 
country  to  set  themselves  presently  to  the  work  of 
instructing  individually,  all  that  are  committed  to 
their  care,  who  will  be  persuaded  to  submit  thereto  ? 
I  need  not  here  stand  to  prove  it,  having  sufficiently 
done  this  in  the  following  discourse.  Can  you  think 
that  holy  wisdom  will  gainsay  it  ?  Will  zeal  for 
God — will  delight  in  his  service,  or  Iovp  to  the  souls 
men,  gainsay  it  ? 


78  DEDICATION. 

That  people  must  be  taught  the  principles  of 
religion,  and  matters  of  greatest  necessity  to  salva- 
tion, is  past  doubt  among  us. 

That  they  must  be  taught  it  in  the  most  edifying, 
advantageous  way,  I  hope  we  are  agreed. 

That  personal  conference  and  examination  and 
instruction  hath  many  excellent  advantages  for  their 
good,  is  no  less  beyond  dispute. 

That  personal  instruction  is  recommended  to  us 
by  Scripture,  and  by  the  practice  of  the  servants  of 
Christ,  and  approved  by  the  godly  of  all  ages,  is,  so 
far  as  I  can  find,  without  contradiction. 

It  is  past  doubt,  that  we  should  perform  this  great 
duty  to  all  the  people,  or  as  many  as  we  can ;  for  our 
love  and  care  of  their  souls  must  extend  to  all.  If 
there  are  five  hundred  or  a  thousand  ignorant  people 
in  your  parish  or  congregation,  it  is  a  poor  discharge 
of  your  duty,  now  and  then  to  speak  to  a  few  of 
them,  and  to  let  the  rest  alone  in  their  ignorance,  if 
you  are  able  to  afford  them  help. 

It  is  no  less  certain,  that  so  great  a  work  as  this 
is  should  take  up  a  considerable  part  of  our  time. 
And  it  is  equally  certain,  that  all  duties  should  be 
done  in  order,  as  far  as  possible,  and  therefore,  should 
have  their  appointed  times.  And  if  we  are  agreed  to 
practise  according  to  these  commonly  acknowledged 
truths,  we  need  not  differ  upon  any  doubtful  circum- 
stances. 

I  do  now,  in  the  behalf  of  Christ,  and  for  the  sake 
of  his  church  and  the  immortal  souls  of  men,  beseech 
all  the  faithful  ministers  of  Christ,  that  they  will  pres- 
ently and  effectually  engage  in  this  work.     Combine 


DEDICATION,  79 

for  the  unanimous  performance  of  it,  that  it  may- 
more  easily  procure  the  submission  of  your  people. 
I  must  confess,  I  find,  by  some  experience,  that  this 
is  the  work  that,  through  the  grace  of  God,  must 
reform  indeed ;  that  must  expel  our  common  prevail- 
ing ignorance ;  that  must  bow  the  stubborn  hearts 
of  sinners ;  that  must  answer  their  vain  objections, 
and  take  off  their  prejudices ;  that  must  reconcile 
their  hearts  to  faithful  ministers,  and  help  forward 
the  success  of  our  public  preaching ;  and  make  true 
godliness  a  commoner  thing  than  it  has  hitherto 
been. 

I  find  that  we  never  took  the  best  course  for  de- 
molishing the  kingdom  of  darkness  till  now.  I  won- 
der at  myself,  how  I  was  kept  off  from  so  clear  and 
excellent  a  duty  so  long.  But  the  case  was  with  me 
as  I  suppose  it  is  with  others.  I  was  long  convinced 
of  it,  but  my  apprehensions  of  the  difficulties  were 
too  great,  and  my  apprehensions  of  the  duty  too 
small,  and  so  I  was  long  hindered  from  the  perform- 
ance of  it.  I  imagined  the  people  would  scorn  it, 
and  none  but  a  few  who  had  least  need  would  sub- 
mit to  it,  and  I  thought  my  strength  would  never 
go  through  with  it,  having  so  great  burdens  on  me 
before ;  and  thus  I  long  delayed  it,  which  I  beseech 
the  Lord  of  mercy  to  forgive.  Whereas,  upon  trial, 
I  find  the  difficulties  almost  nothing — save  only 
through  my  extraordinary  bodily  weakness — to  that 
which  I  imagined ;  and  I  find  the  benefits  and  com- 
forts of  the  work  to  be  such,  that  I  would  not  wish 
that  I  had  forborne  it  for  all  the  riches  in  the  world. 
We  spend  Monday  and  Tuesday,  from  morning  almost 


bO  DEDICATION. 

to  night,  in  the  work,  taking  about  fifteen  or  sixteen 
families  in  a  week,  that  we  may  go  through  the  par- 
ish, in  which  there  are  upwards  of  eight  hundred 
families,  in  a  year ;  and  I  cannot  say  yet,  that  one 
family  hath  refused  to  come  to  me,  and  only  a  few 
persons  excused  themselves  and  shifted  it  off.  And 
I  find  more  outward  signs  of  success  with  most  that 
do  come,  than  from  all  my  public  preaching  to  them. 
If  you  say,  It  is  not  so  in  most  places ;  I  answer,  I 
wish  that  the  blame  of  this  may  not  lie  with  our- 
selves. If,  however,  some  refuse  your  help,  that 
will  not  excuse  you  for  not  affording  it  to  them  that 
would  accept  of  it.  If  you  ask  me,  what  course  I 
take  for  order  and  expedition,  I  may  here  mention, 
that,  at  the  delivery  of  the  catechisms,  I  take  a  cata- 
logue of  all  the  persons  of  understanding  in  the 
parish,  and  the  clerk  goeth  a  week  before,  to  every 
family,  to  tell  them  what  day  to  come,  and  at  what 
hour — one  family  at  eight  o'clock,  the  next  at  nine, 
and  the  next  at  ten,  etc. — and  I  am  forced  by  the 
number,  to  deal  with  a  whole  family  at  once;  but 
ordinarily,  I  admit  not  any  of  another  family  to  be 
present. 

Brethren,  do  I  now  invite  you  to  this  work  with- 
out the  authority  of  God,  without  the  consent  of  all 
antiquity,  without  the  consent  of  the  reformed  divines, 
or  without  the  conviction  of  your  own  consciences  ? 
See  what  the  Westminster  Assembly  speak  occasion- 
ally, in  the  Directory,  about  the  visitation  of  the  sick : 
"  It  is  the  duty  of  the  minister,  not  only  to  teach  the 
people  committed  to  his  charge  in  public,  but  pri- 
vately ;  and  particularly  to  admonish,  exhort,  reprove, 


DEDICATION.  81 

and  comfort  them  upon  all  seasonable  occasions,  so 
far  as  his  time,  strength,  and  personal  safety  will 
permit.  He  is  to  admonish  them  in  time  of  health, 
to  prepare  for  death.  And  for  that  purpose,  they  are 
often  to  confer  with  their  minister  about  the  estate  of 
their  souls,"  etc.  Read  this  over  again  and  consider 
it.  Hearken  to  God,  if  you  would  have  peace  with 
(rod.  Hearken  to  conscience,  if  you  would  have 
peace  of  conscience.  I  am  resolved  to  deal  plainly 
with  you,  though  I  should  displease  you.  It  is  an 
unlikely  thing  that  there  should  be  a  heart  sincerely 
devoted  to  God  in  the  breast  of  that  man  who,  after 
advertisements  and  exhortations,  will  not  resolve  on 
so  clear  and  important  a  duty.  I  cannot  conceive 
that  he  who  hath  one  spark  of  saving  grace,  and  so 
hath  that  love  to  Grod,  and  delight  in  his  service, 
which  is  in  all  the  sanctified,  could  possibly  be  drawn 
to  oppose  or  refuse  such  a  work  as  this ;  except  under 
the  power  of  such  a  temptation  as  Peter  was  when 
he  denied  Christ,  or  when  he  dissuaded  him  from 
suffering,  and  heard  a  half  excommunication,  "  Get 
thee  behind  me,  Satan:  thou  art  an  offence  unto  me; 
for  thou  savorest  not  the  things  that  be  of  God,  but 
those  that  be  of  men."  You  have  put  your  hand  to 
the  plough  ;  you  are  doubly  devoted  to  him  as  Chris- 
tians, and  as  pastors ;  and  dare  you,  after  this,  draw 
back,  and  refuse  his  work?  You  see  the  work  of 
reformation  at  a  stand ;  and  you  are  engaged  by 
many  obligations  to  promote  it :  and  dare  you  now 
neglect  the  means  by  which  it  must  be  done  ?  Will 
you  show  your  faces  in  a  Christian  congregation,  as 
ministers  of  the  gospel,  and  pray  for  a  reformation, 

4# 


82  DEDICATION.. 

and  for  the  conversion  and  salvation  of  your  hearers, 
and  for  the  prosperity  of  the  church ;  and  when  you 
have  done,  refuse  to  use  the  means  by  which  all  this 
must  be  accomplished  ? 

I  know  carnal  wit  will  never  want  words  and 
show  of  reason  to  gainsay  that  truth  and  duty  which 
it  abhors.  It  is  easier  now  to  cavil  against  duty  than 
to  perform  it ;  but  wait  the  end,  before  you  pass  your 
final  judgment.  Can  you  make  yourselves  believe 
that  you  shall  have  a  comfortable  review  of  these 
neglects,  or  make  a  comfortable  account  of  them  to 
Grod?  I  dare  prognosticate,  from  the  knowledge  of 
the  nature  of  grace,  that  all  godly  ministers  will 
make  conscience  of  this  duty,  and  address  them- 
selves to  it,  except  those  who,  by  some  extraordinary 
accident,  are  disabled,  or  who  are  under  such  temp- 
tations as  aforesaid.  I  do  not  hopelessly  persuade 
you  to  it,  but  take  it  for  granted  that  it  will  be  done. 
And  if  any  lazy,  or  jealous,  or  malicious  hypocrites 
do  cavil  against  it,  or  hold  off,  the  rest  will  not  do  so ; 
but  they  will  take  the  opportunity,  and  not  resist 
the  warnings  of  the  Lord.  And  God  will  uncase  the 
hypocrites  ere  long,  and  make  them  know,  to  their 
sorrow,  what  it  was  to  trifle  with  him.  Woe  to 
them,  when  they  must  account  for  the  blood  of  souls ! 
The  reasons  which  satisfied  them  here  against  duty, 
will  not  then  satisfy  them  against  duty ;  but  will 
be  manifested  to  have  been  the  effects  of  their  folly, 
and  to  have  proceeded  radically  from  their  corrupted 
wills,  and  carnal  interest.  Nor  will  their  consciences 
own  those  reasons  at  a  dying  hour,  which  now  they 
seem  to  own.     Then  they  shall  feel  to  their  sorrow, 


DEDICATION.  g$ 

that  there  is  not  that  comfort  to  be  had  for  a  de- 
parting soul,  in  the  review  of  such  neglected  duty, 
as  there  is  to  them  that  have  wholly  devoted  them- 
selves to  the  service  of  the  Lord.  I  am  sure  my 
arguments  for  this  duty  will  appear  strongest  at 
the  last,  when  they  shall  be  viewed  at  the  hour  of 
death,  at  the  day  of  judgment,  and  especially  in  the 
light  of  eternity. 

And  now,  brethren,  I  earnestly  beseech  you,  in 
the  name  of  (rod,  and  for  the  sake  of  your  people's 
souls,  that  you  will  not  slightly  slubber  over  this 
work,  but  do  it  vigorously,  and  with  all  your  might ; 
and  make  it  your  great  and  serious  business.  Much 
judgment  is  required  for  the  managing  of  it.  Study, 
therefore,  beforehand,  how  to  do  it,  as  you  study  your 
sermons.  I  remember  how  earnest  I  was  with  some 
of  the  last  parliament,  that  they  would  settle  cate- 
chists  in  our  assemblies  ;  but  truly  I  am  not  sorry 
that  it  took  not  effect,  unless  for  a  few  of  the  larger 
congregations.  For  I  perceive  that  all  the  life  of  the 
work,  under  God,  doth  lie  in  the  prudent  effectual 
management  of  it,  in  searching  men's  hearts,  and 
setting  home  the  truth  to  their  consciences ;  and  the 
ablest  minister  is  weak  enough  for  this,  and  few  of 
inferior  parts  would  be  found  competent.  For  I  fear 
nothing  more,  than  that  many  ministers  who  preach 
well,  will  be  found  but  imperfectly  qualified  for  this 
work,  especially  to  manage  it  with  old,  ignorant, 
dead-hearted  sinners.  And  indeed,  if  the  ministers 
be  not  reverenced  by  the  people,  they  will  rather 
slight  them,  and  contest  with  them,  than  humbly 
learn  and  submit  to  them :  how  much  more  would 


84  DEDICATION. 

tliey  do  so  by  inferior  men  ?  Seeing,  then,  the  work 
is  cast  upon  us,  and  it  is  we  that  must  do  it,  or  else 
it  must  be  undone,  let  us  be  up  and  doing  with  all 
our  might.  When  you  are  speaking  to  your  people, 
do  it  with  the  greatest  prudence  and  seriousness,  and 
be  as  earnest  with  them  as  for  life  or  death;  and  fol- 
low it  as  closely  as  you  do  your  public  exhortations. 
I  profess  it  is  to  me  the  most  comfortable  work,  ex- 
cept public  preaching — for  there  I  speak  to  more, 
though  yet  with  less  advantage  to  each  individual — 
that  ever  I  yet  did  set  my  hand  to.  And  I  doubt 
not  others  will  find  it  so  too,  if  they  only  perform  it 
faithfully. 

My  second  request  to  ministers  is,  that  they 
would  at  last,  without  any  more  delay,  unanimous- 
ly set  themselves  to  the  practice  of  those  parts  of 
Christian  discipline  which  are  unquestionably  neces- 
sary, and  part  of  their  work.  It  is  a  sad  case,  that 
good  men  should  settle  themselves  so  long  in  the 
constant  neglect  of  so  important  a  duty.  The  com- 
mon cry  is,  "Our  people  are  not  ready  for  it;  they 
will  not  bear  it."  But  is  not  the  fact  rather,  that 
you  will  not  bear  the  trouble  and  hatred  which  it 
will  occasion?  If,  indeed,  you  proclaim  our  churches 
incapable  of  the  order  and  government  of  Christ,  what 
do  you  but  give  up  the  cause  to  them  that  withdraw 
from  us,  and  encourage  men  to  look  out  for  better 
societies,  where  that  discipline  may  be  had?  For 
though  preaching  and  other  ordinances  may  be  omit- 
ted in  some  cases  till  a  fitter  season,  and  accordingly 
so  may  discipline,  yet  it  is  a  hard  case  to  settle  in  a 
constant  neglect,  for  so  many  years  together,  as  we 


DEDICATION.  85 

have  done,  unless  there  were  an  absolute  impossi- 
bility of  the  work.  And  if  it  were  so  because  of  our 
incapable  materials,  it  would  plainly  call  us  to  alter 
our  constitution,  that  the  matter  may  be  capable.  I 
have  spoken  plainly  afterwards  of  this,  which  I  hope 
you  will  conscientiously  consider.  I  now  only  be- 
seech you,  if  you  would  give  a  comfortable  account 
to  the  chief  Shepherd,  and  would  not  be  found  un- 
faithful in  the  house  of  God,  that  you  do  not  wilfully 
or  negligently  delay  it,  as  if  it  were  a  needless  thing; 
nor  shrink  from  it  because  of  the  trouble  to  the  flesh 
that  doth  attend  it ;  for  as  that  is  a  sad  sign  of  hypoc- 
risy, so  the  costliest  duties  are  usually  the  most  com- 
fortable; and  you  may  be  sure  that  Christ  will  bear 
the  cost. 

My  last  request  is,  that  all  the  faithful  ministers 
of  Christ  would,  without  any  more  delay,  unite  and 
associate  for  the  furtherance  of  each  other  in  the 
work  of  the  Lord,  and  the  maintaining  of  unity  and 
concord  in  his  churches;  and  that  they  would  not 
neglect  their  brotherly  meetings  to  those  ends,  nor 
yet  spend  them  unprofitably,  but  improve  them  to 
their  edification,  and  the  effectual  carrying  on  the 
work.  Read  that  excellent  letter  of  Edmond  Grin- 
dal,  Archbishop  of  Canterbury,  to  queen  Eliza- 
beth, for  ministerial  meetings  and  exercises.  You 
will  find  it  in  Fuller's  History  of  the  Church  of 
England. 

Brethren,  I  entreat  your  pardon  for  the  infirmi- 
ties of  this  address;  and,  earnestly  longing  for  the 
success  of  your  labors,  I  shall  daily  beg  of  God,  that 
he  would  persuade  you  to  those  duties  which  I  have 


86  DEDICATION. 

here  recommended  to  you,  and  would  preserve  and 
prosper  you  therein,  against  all  the  serpentine  sub- 
tlety and  rage  that  are  now  engaged  to  oppose  and 
hinder  you. 

Your  unworthy  fellow-servant, 

RICHARD  BAXTER. 
April  15,  1656. 


THE 


REFORMED  PASTOR 


"TAKE  HEED  THEREFORE  UNTO  YOURSELVES,  AND  TO  ALL  THE 
FLOCK  OVER  THE  WHICH  THE  HOLY  GHOST  HATH  MADE  YOU 
OVERSEERS,  TO  FEED  THE  CHURCH  OF  GOD,  WHICH  HE  HATH 
PURCHASED  WITH  HIS  OWN  BLOOD."    Acts  20:28. 

Reverend  and  dearly  beloved  Brethren — 
Though  some  think  that  Paul's  exhortation  to  these 
elders  doth  prove  him  their  ruler,  we  who  are  this 
day  to  speak  to  you  from  the  Lord,  hope  that  we  may 
freely  do  so  without  any  jealousies  of  such  a  conclu- 
sion. Though  we  teach  our  people  as  officers  set 
over  them  in  the  Lord,  yet  may  we  teach  one  an- 
other as  brethren  in  office  as  well  as  in  faith.  If  the 
people  of  our  charge  must  "teach  and  admonish  and 
exhort  each  other  daily,"  no  doubt  teachers  may  do  it 
to  one  another,  without  any  supereminence  in  power 
or  degree.  We  have  the  same  sins  to  mortify,  and 
the  same  graces  to  be  quickened  and  strengthened,  as 
our  people  have :  we  have  greater  works  than  they 
have  to  do,  and  greater  difficulties  to  overcome,  and 
therefore  we  have  need  to  be  warned  and  awakened, 
if  not  to  be  instructed,  as  well  as  they.  So  that  I  con- 
fess I  think  we  should  meet  together  more  frequently, 
if  we  had  nothing  else  to  do  but  this.     And  we  should 


68  THE  REFORMED  PASTOR. 

deal  as  plainly  and  closely  with  one  another,  as  the 
most  serious  among  us  do  with  our  flocks,  lest,  if 
they  only  have  sharp  admonitions  and  reproofs,  they 
only  should  be  sound  and  lively  in  the  faith.  That 
this  was  Paul's  judgment,  I  need  no  other  proof  than 
this  rousing,  heart-melting  exhortation  to  the  Ephe- 
sian  elders.  A  short  sermon,  but  not  soon  learned. 
Had  the  bishops  and  teachers  of  the  church  but  thor- 
oughly learned  this  short  exhortation,  though  to  the 
neglect  of  many  a  volume  which  hath  taken  up  their 
time,  and  helped  them  to  greater  applause  in  the 
world,  how  happy  had  it  been  for  the  church  and  for 
themselves. 

In  further  discoursing  on  this  text,  I  propose  to 
pursue  the  following  method  : 

To  consider  what  it  is  to  take  heed  to  ourselves ; 
and  show  why  we  must  take  heed  to  ourselves. 

To  inquire  ivhat  it  is  to  take  heed  to  all  the  flock  ; 
to  illustrate  the  manner  in  which  we  must  take  heed 
to  all  the  flock  ;  and  to  state  some  motives  why  we 
should  take  heed  to  all  the  flock. 

And  lastly,  to  make  some  application  of  the  whole. 


PART  I. 

THE   OVERSIGHT    OP   OURSELVES. 


CHAPTER  I. 

THE   NATURE   OF   THIS  OVERSIGHT. 

Let  us  first  consider,  What  it  is  to  take  heed  to 
ourselves. 

I.  See  that  the  work  of  saving  grace  be  thor- 
oughly wrought  in  your  own  souls.  Take  heed  to 
yourselves,  brethren,  lest  you  should  be  destitute  of 
that  saving  grace  of  Grod  which  you  offer  to  others, 
and  be  strangers  to  the  effectual  working  of  that 
gospel  which  you  preach ;  and  lest,  while  you  pro- 
claim to  the  world  the  necessity  of  a  Saviour,  your 
own  hearts  should  neglect  him,  and  you  should  miss 
of  an  interest  in  him  and  his  saving  benefits.  Take 
heed  to  yourselves,  lest  you  perish  while  you  call  upon 
others  to  take  heed  of  perishing ;  and  lest  you  famish 
yourselves  while  you  prepare  food  for  them.  Though 
there  is  a  promise  of  shining  as  the  stars,  to  those 
who  turn  many  to  righteousness,'  Dan.  12  : 3,  that  is 
on  supposition  that  they  are  first  turned  to  it  them- 
selves. Their  own  sincerity  in  the  faith  is  the  con- 
dition of  their  glory,  simply  considered,  though  their 
great  ministerial  labors  may  be  a  condition  of  the 
promise  of  their  greater  glory.     Many  a  man  hath 


90  THE   REFORMED  PASTOR. 

warned  others  that  they  come  not  to  that  place  of 
torment,  while  yet  he  hastened  to  it  himself:  many 
a  preacher  is  now  in  hell,  who  hath  a  hundred  times 
called  upon  his  hearers  to  use  the  utmost  care  and 
diligence  to  escape  it.  Can  any  reasonable  man  im- 
agine, that  Grod  should  save  men  for  offering  salva- 
tion to  others  while  they  refused  it  themselves ;  and 
for  telling  others  those  truths  which  they  themselves 
•  neglected  and  abused  ?  Many  a  tailor  goes  in  rags 
that  maketh  costly  clothes  for  others ;  and  many  a  cook 
scarcely  satisfies  his  hunger,  when  he  hath  dressed  for 
others  the  most  costly  dishes.  Believe  it,  brethren, 
God  never  saved  any  man  for  being  a  preacher,  nor 
because  he  was  an  able  preacher ;  but  because  he  was 
a  justified,  sanctified  man,  and  consequently  faithful 
in  his  Master's  work.  Take  heed,  therefore,  to  your- 
selves first,  that  you  be  that  which  you  persuade  your 
hearers  to  be,  and  believe  that  which  you  persuade 
them  to  believe,  and  heartily  entertain  that  Saviour 
whom  you  offer  to  them.  He  that  bade  yon  love  your 
neighbors  as  yourselves,  did  imply  that  you  should 
love  yourselves,  and  not  hate  and  destroy  yourselves 
and  them. 

It  is  a  fearful  thing  to  be  an  unsanctified  professor, 
but  much  more  to  be  an  unsanctified  preacher.  Doth 
it  not  make  you  tremble  when  you  open  the  Bible, 
lest  you  should  there  read  the  sentence  of  your  own 
condemnation  ?  When  you  pen  your  sermons,  little 
do  you  think  that  you  are  drawing  up  indictments 
against  your  own  souls ;  when  you  are  arguing  against 
sin,  that  you  are  aggravating  your  own ;  when  you 
proclaim  to  your  hearers  the  unsearchable  riches  of 


OVERSIGHT  OF  OURSELVES.  91 

Christ  and  his  grace,  that  you  are  publishing  your  own 
iniquity  in  rejecting  them,  and  your  unhappiness  in 
being  destitute  of  them.  What  can  you  do  in  per- 
suading men  to  Christ,  in  drawing  them  from  the 
world,  in  urging  them  to  a  life  of  faith  and  holiness, 
but  conscience,  if  it  were  awake,  would  tell  you  that 
you  speak  all  this  to  your  own  confusion  ?  If  you 
speak  of  hell,  you  speak  of  your  own  inheritance ;  if 
you  describe  the  joys  of  heaven,  you  describe  your 
own  misery,  seeing  you  have  no  right  to  "the  inheri- 
tance of  the  saints  in  light."  What  can  you  say,  for 
the  most  part,  but  it  will  be  against  your  own  souls  ? 
0  miserable  life !  that  a  man  should  study  and  preach 
against  himself,  and  spend  his  days  in  a  course  of  self- 
condemning.  A  graceless,  inexperienced  preacher, 
is  one  of  the  most  unhappy  creatures  upon  earth ;  and 
yet  he  is  ordinarily  very  insensible  of  his  unhappi- 
ness ;  for  he  hath  so  many  counterfeits  that  seem  like 
the  gold  of  saving  grace,  and  so  many  splendid  stones 
that  resemble  Christian's  jewels,  that  he  is  seldom 
troubled  with  the  thoughts  of  his  poverty,  but  thinks 
he  is  "  rich,  and  increased  in  goods,  and  hath  need  of 
nothing ;"  when  he  is  "poor,  and  miserable,  and  blind, 
and  naked."  He  is  acquainted  with  the  holy  Scrip- 
tures, he  is  exercised  in  holy  duties,  he  liveth  not  in 
open  disgraceful  sin,  he  serveth  at  God's  altar,  he  re- 
proveth  other  men's  faults,  and  preacheth  up  holiness 
both  of  heart  and  life  ;  and  how  can  this  man  but  be 
holy  ?  0  what  aggravated  misery  is  this,  to  perish  in 
the  midst  of  plenty — to  famish  with  the  bread  of  life 
in  our  hands,  while  we  offer  it  to  others,  and  urge  it 
on  them !     That  those  ordinances  of  Clod  should  be 


92  THE   REFORMED  PASTOR. 

the  occasion  of  our  delusion,  which  are  instituted  to 
be  the  means  of  our  conviction  and  salvation  ;  and 
that  while  we  hold  the  looking-glass  of  the  gospel  to 
others,  to  show  them  the  face  and  aspect  of  their  souls, 
we  should  either  look  on  the  back  part  of  it  ourselves, 
where  we  can  see  nothing,  or  turn  it  aside,  that  it 
may  misrepresent  us  to  ourselves. 

If  such  a  wretched  man  would  take  my  counsel, 
he  would  make  a  stand,  and  call  his  heart  and  life  to 
an  account,  and  fall  a  preaching  awhile  to  himself, 
before  he  preach  any  more  to  others.  He  would  con- 
sider whether  food  in  the  mouth,  that  goeth  not  into 
the  stomach,  will  nourish  ;  whether  he  that  nameth 
the  name  of  Christ  should  not  depart  from  iniquity  ; 
whether  God  will  hear  his  prayers,  if  he  regard  in- 
iquity in  his  heart ;  whether  it  will  serve  the  turn  at 
the  day  of  reckoning  to  say,  "  Lord,  Lord,  we  have 
prophesied  in  thy  name,"  when  he  shall  hear  these 
awful  words,  "  Depart  from  me,  I  know  you  not;"  and 
what  comfort  it  will  be  to  Judas  when  he  has  gone 
to  his  own  place,  to  remember  that  he  preached  with 
the  other  apostles,  or  that  he  sat  with  Christ  and  was 
called  by  him  friend.  When  such  thoughts  as  these 
have  entered  into  their  souls,  and  kindly  worked 
awhile  upon  their  consciences,  I  would  advise  them 
to  go  to  their  congregations,  and  preach  over  Origen's 
sermon  on  Psal.  50  :  16,  17  :  "  But  unto  the  wicked 
G-od  saith,  What  hast  thou  to  do  to  declare  my  stat- 
utes, or  that  thou  shouldest  take  my  covenant  into 
thy  mouth  ?  seeing  thou  hatest  instruction,  and  castest 
my  words  behind  thee."  And  when  they  have  read 
this  text,  to  sit  down,  and  expound  and  apply  it  by 


OVERSIGHT  OF  OURSELVES.  93 

their  tears ;  and  then  to  make  a  full  confession  of 
their  sin,  and  lament  their  case  before  the  whole  as- 
sembly, and  desire  their  earnest  prayers  to  God  for 
pardoning  and  renewing  grace,  that  hereafter  they 
may  preach  a  Saviour  whom  they  know,  and  may  feel 
what  they  speak,  and  may  commend  the  riches  of  the 
gospel  from  their  own  experience. 

Alas,  it  is  the  common  danger  and  calamity  of  the 
church,  to  have  unregenerate  and  inexperienced  pas- 
tors, and  to  have  so  many  men  become  preachers 
before  they  are  Christians;  who  are  sanctified  by 
dedication  to  the  altar  as  the  priests  of  God,  before 
they  are  sanctified  by  hearty  dedication  as  the  disci- 
ples of  Christ ;  and  so  to  worship  an  unknown  God, 
and  to  preach  an  unknown  Christ,  to  pray  through  an 
unknown  Spirit,  to  recommend  a  state  of  holiness  and 
communion  with  God,  and  a  glory  and  a  happiness 
that  are  all  unknown,  and  like  to  be  unknown  to  them 
for  ever.  He  is  like  to  be  but  a  heartless  preacher, 
that  hath  not  the  Christ  and  grace  that  he  preacheth 
in  his  heart.  0  that  all  our  students  in  our  universi- 
ties would  well  consider  this  !  AVhat  a  poor  business 
is  it  to  themselves,  to  spend  their  time  in  acquiring 
some  little  knowledge  of  the  works  of  God,  and  of 
some  of  those  names  which  the  divided  tongues  of  the 
nations  have  imposed  on  them,  and  not  to  know  God 
himself,  nor  to  be  acquainted  with  that  one  renewing 
work  that  should  make  them  happy.  They  do  but 
walk  in  a  vain  show,  and  spend  their  lives  like  dream- 
ing men,  while  they  busy  their  wits  and  tongues  about 
abundance  of  names  and  notions,  and  are  strangers 
to  God  and  the  life  of  saints.     If  ever  God  awaken 


94  THE   REFORMED  PASTOR. 

them  by  his  saving  grace,  they  will  have  cogitations 
and  employments  so  much  more  serious  than  their  un- 
sanctified  studies,  that  they  will  confess  they  did  but 
dream  before.  A  world  of  business  they  make  them- 
selves about  nothing,  while  they  are  wilful  strangers 
to  the  primitive,  independent,  necessary  Being,  who 
is  all  in  all. 

Nothing  can  be  rightly  known,  if  (rod  be  not 
known ;  nor  is  any  study  well  managed,  nor  to  any 
great  purpose,  if  God  is  not  studied.  We  know  little 
of  the  creature,  till  we  know  it  as  it  stands  related  to 
the  Creator:  single  letters,  and  syllables  uncomposed, 
are  no  better  than  nonsense.  He  who  overlooketh 
Him  who  is  the  Alpha  and  Omega,  the  beginning  and 
the  ending,  and  seeth  not  him  in  all,  doth  see  nothing 
at  all.  All  creatures,  as  such,  are  broken  syllables ; 
they  signify  nothing  as  separated  from  God.  Were 
they  separated  actually,  they  would  cease  to  be,  and 
the  separation  would  be  an  annihilation ;  and  when 
we  separate  them  in  our  fancies,  we  make  nothing  of 
them  to  ourselves.  It  is  one  thing  to  know  the  crea- 
tures as  Aristotle,  and  another  thing  to  know  them  as 
a  Christian.  None  but  a  Christian  can  read  one  line 
of  his  physics  so  as  to  understand  it  rightly.  It  is  a 
high  and  excellent  study,  and  of  greater  use  than 
many  apprehend ;  but  it  is  the  smallest  part  of  it 
that  Aristotle  can  teach  us.  When  man  was  made 
perfect,  and  placed  in  a  perfect  world,  where  all 
things  were  in  perfect  order,  the  whole  creation  was 
then  man's  book,  in  which  he  was  to  read  the  nature 
and  will  of  his  great  Creator.  Every  creature  had 
the  name  of  God  so  legibly  engraven  on  it,  that  man 


OVERSIGHT  OF  OURSELVES.  95 

might  run  and  read  it.  He  could  not  open  his  eyes, 
but  he  might  see  some  image  of  God ;  but  nowhere 
so  fully  and  lively  as  in  himself.  It  was,  therefore, 
his  work  to  study  the  whole  volume  of  nature,  but 
chiefly  to  study  himself.  And  if  man  had  held  on  in 
this  course,  he  would  have  continued  to  increase  in 
the  knowledge  of  Clod  and  himself;  but  when  he 
would  needs  know  and  love  the  creature  and  himself 
in  a  way  of  separation  from  God,  he  lost  the  know- 
ledge both  of  the  creature  and  of  the  Creator,  so  far 
as  it  was  worth  the  name  of  knowledge ;  and  instead 
of  it,  he  hath  got  the  unhappy  knowledge  which  he 
affected,  even  the  empty  notions  and  fantastic  know- 
ledge of  the  creature  and  himself,  as  thus  separated. 
And  thus  he  that  lived  to  the  Creator,  and  upon  him, 
doth  now  live  to  and  upon  the  other  creatures  and 
himself;  and  thus,  " Every  man  at  his  best  estate," 
the  learned  as  well  as  the  illiterate,  "  is  altogether 
vanity.  Surely  every  man  walketh  in  a  vain  show ; 
surely  they  are  disquieted  in  vain." 

It  is  the  work  of  Christ  to  bring  us  back  to  Grod, 
and  to  restore  us  to  the  perfection  of  holiness  and 
obedience ;  and  as  he  is  the  way  to  the  Father,  so 
faith  in  him  is  the  way  to  our  former  employment 
and  enjoyment  of  God.  I  hope  you  perceive  what  I 
aim  at  in  all  this,  namely,  that  to  see  Grod  in  his 
creatures,  and  to  love  him,  and  converse  with  him, 
was  the  employment  of  man  in  his  upright  state  ; 
that  this  is  so  far  from  ceasing  to  be  our  duty,  that 
it  is  the  work  of  Christ  to  bring  us,  by  faith,  back  to, 
it ;  and  therefore  the  most  holy  men  are  the  most 
excellent  students  of  God's  works,  and  none  but  the 


96  THE   REFORMED  PASTOR. 

holy  can  rightly  study  them  or  know  them.  "  His 
works  are  great,  sought  out  of  all  them  that  have 
pleasure  therein ;"  yet  not  for  themselves,  but  for 
Him  that  made  them.  Your  study  of  physics  and 
other  sciences  is  not  worth  a  rush,  if  it  be  not  God 
that  you  seek  after  in  them.  To  see  and  admire,  to' 
reverence  and  adore,  to  love  and  delight  in  God,  as 
exhibited  in  his  works — this  is  the  true  and  only 
philosophy  ;  the  contrary  is  mere  foolery,  and  is  so 
called  again  and  again  by  God  himself.  This  is  the 
sanctification  of  your  studies,  when  they  are  devoted 
to  God,  and  when  he  is  the  end,  the  object,  and  the 
life  of  them  all. 

And  therefore  I  shall  presume  to  tell  you,  by  the 
way,  that  it  is  a  grand  error,  and  of  dangerous  conse- 
quence, in  Christian  academies — pardon  the  censure 
from  one  so  unfit  to  pass  it,  seeing  the  necessity  of 
the  case  commandeth  it — -that  they  study  the  crea- 
ture before  the  Redeemer,  and  set  themselves  to 
physics  and  metaphysics  and  mathematics,  before 
they  set  themselves  to  theology ;  whereas  no  man 
that  hath  not  the  vitals  of  theology,  is  capable  of 
going  beyond  a  fool  in  philosophy.  Theology  must 
lay  the  foundation,  and  lead  the  way  of  all  our  stud- 
ies. If  God  must  be  searched  after  in  our  search  of 
the  creature,  then  tutors  must  read  God  to  their 
pupils  in  all ;  and  divinity  must  be  the  beginning, 
the  middle,  the  end,  the  all,  of  their  studies.  Our 
physics  and  metaphysics  must  be  reduced  to  theol- 
ogy ;  and  nature  must  be  read  as  one  of  God's  books, 
which  is  purposely  written  for  the  revelation  of  him- 
self.    The  holy  Scripture  is  the  easier  book  ;  when 


OVERSIGHT  OF  OURSELVES.  97 

you  have  first  learned  from  it  God  and  his  will,  as  to 
the  most  necessary  things,  address  yourselves  to  the 
study  of  his  works,  and  read  every  creature  as  a 
Christian  and  a  divine.  If  you  see  not  yourselves 
and  all  things  as  living  and  moving  and  having 
being  in  God,  you  see  nothing,  whatever  you  think 
you  see.  If  you  perceive  not,  in  your  study  of  the 
creatures,  that  God  is  all  and  in  all,  and  that  "  of 
him,  and  through  him,  and  to  him,  are  all  things," 
you  may  think,  perhaps,  that  you  "  know  something, 
but  you  know  nothing  as  you  ought  to  know."  Think 
not  so  basely  of  your  physics,  and  of  the  works  of 
God,  as  that  they  are  only  preparatory  studies  for 
boys.  It  is  a  most  high  and  noble  part  of  holiness,  to 
search  after,  behold,  admire,  and  love  the  great  Cre- 
ator in  all  his  works :  how  much  have  the  saints  of 
God  been  employed  in  this  exalted  exercise.  The 
book  of  Job  and  the  Psalms  may  show  us  that  our 
physics  are  not  so  little  related  to  theology  as  some 
suppose. 

I  do,  therefore,  in  zeal  for  the  good  of  the  church, 
propose  it  for  the  consideration  of  all  pious  tutors, 
whether  they  should  not  as  timely,  and  as  diligently, 
read  to  their  pupils,  or  cause  them  to  read,  the  prin- 
cipal parts  of  practical  divinity — and  there  is  no 
other — as  any  of  the  sciences ;  and  whether  they 
should  not  go  together  from  the  very  first?  It  is 
well  that  they  hear  sermons  ;  but  that  is  not  enough. 
If  tutors  would  make  it  their  principal  business  to 
acquaint  their  pupils  with  the  doctrine  of  salvation, 
and  labor  to  set  it  home  upon  their  hearts,  that  all 
might  be  received  according  to  its  weight,  and  read 


98  THE   REFORMED  PASTOR. 

to  their  hearts  as  well  as  to  their  heads,  and  so  carry 
on  the  rest  of  their  instructions  that  it  may  appear 
they  make  them  but  subservient  unto  this,  and  that 
their  pupils  may  feel  what  they  aim  at  in  them  all ; 
and  so  that  they  would  teach  all  their  philosophy  in 
habitu  theologico — this  might  be  a  happy  means  to 
make  a  happy  church  and  a  happy  country.  But 
when  languages  and  philosophy  have  almost  all  their 
time  and  diligence,  and  instead  of  reading  philosophy 
like  divines,  they  read  divinity  like  philosophers,  as 
if  it  were  a  thing  of  no  more  moment  than  a  lesson 
of  music  or  arithmetic,  and  not  the  doctrine  of  ever- 
lasting life — this  it  is  that  blasteth  so  many  in  the 
bud,  and  pestereth  the  church  with  unsanctified  teach- 
ers. Hence  it  is,  that  we  have  so  many  worldlings 
to  preach  of  the  invisible  felicity,  and  so  many  carnal 
men  to  declare  the  mysteries  of  the  Spirit ;  and  I 
would  I  might  not  say,  so  many  infidels  to  preach 
Christ,  or  so  many  atheists  to  preach  the  living  Orod: 
and  when  they  are  taught  philosophy  before  or  with- 
out religion,  what  wonder  if  their  philosophy  be  all 
or  most  of  their  religion. 

Again,  therefore,  I  address  myself  to  all  who  have 
the  charge  of  the  education  of  youth,  especially  in 
order  to  preparation  for  the  ministry.  You  that  are 
schoolmasters  and  tutors,  begin  and  end  with  the 
things  of  God.  Speak  daily  to  the  hearts  of  your 
scholars  those  things  that  must  be  wrought  in  their 
hearts,  or  else  they  are  undone.  Let  some  piercing 
words  drop  frequently  from  your  mouths  of  Grod,  and 
the  state  of  their  souls,  and  the  life  to  come.  Do  not 
say  they  are  too  young  to  understand   and  receive 


OVERSIG-HT  OF  OURSELVES.  99 

them.  You  little  know  what  impressions  they  may 
make.  Not  only  the  soul  of  that  boy,  but  many  souls 
may  have  cause  to  bless  Grod  for  your  zeal  and  dili- 
gence, yea,  for  one  such  seasonable  word.  You  have 
a  great  advantage  above  others  to  do  them  good ;  you 
have  them  before  they  are  grown  to  maturity,  and 
they  will  hear  you  when  they  will  not  hear  another. 
If  they  are  destined  to  the  ministry,  you  are  prepar- 
ing them  for  the  special  service  of  G-od,  and  must 
they  not  first  have  the  knowledge  of  him  whom  they 
have  to  serve  ?  0  think  with  yourselves  what  a  sad 
thing  it  will  be  to  their  own  souls,  and  what  a  wrong 
to  the  church  of  Christ,  if  they  come  out  from  you 
with  common  and  carnal  hearts,  to  so  great  and  holy 
and  spiritual  a  work.  Of  a  hundred  students  in  one 
of  our  colleges,  how  many  may  there  be  that  are  seri- 
ous, experienced,  godly  young  men?  If  you  should 
send  one  half  of  them  on  a  work  that  they  are  unfit 
for,  what  bloody  work  will  they  make  in  the  church 
or  country ;  whereas,  if  you  be  the  means  of  their 
conversion  and  sanctification,  how  many  souls  may 
bless  you,  and  what  greater  good  can  you  do  the 
church?  When  once  their  hearts  are  savingly  affect- 
ed with  the  doctrine  which  they  study  and  preach, 
they  will  study  it  more  heartily,  and  preach  it  more 
heartily  :  their  own  experience  will  direct  them  to 
the  fittest  subjects,  and  will  furnish  them  with  mat- 
ter, and  quicken  them  to  set  it  home  to  the  conscience 
of  their  hearers.  See,  therefore,  that  you  make  not 
work  for  the  groans  and  lamentation  of  the  church, 
nor  for  the  great  tormentor  of  the  murderers  of 
souls. 


100  THE   REFORMED  PASTOR. 

II.  Content  not  yourselves  with  being  in  a  state 
of  grace,  but  be  careful  that  your  graces  are  kept  in 
vigorous  and  lively  exercise,  and  that  you  preach  to 
yourselves  the  sermons  which  you  study,  before  you 
preach  them  to  others.  If  you  did  this  for  your  own 
sakes,  it  would  not  be  lost  labor ;  but  I  am  speaking 
to  you  upon  the  public  account,  that  you  would  do  it 
for  the  sake  of  the  church.  When  your  minds  are  in 
a  holy,  heavenly  frame,  your  people  are  likely  to  par- 
take of  the  fruits  of  it.  Your  prayers  and  praises 
and  doctrine  will  be  sweet  and  heavenly  to  them. 
They  will  likely  feel  when  you  have  been  much  with 
Ciod  :  that  which  is  most  on  your  hearts,  is  likely  to 
be  most  in  their  ears.  I  confess  I  must  speak  it  by 
lamentable  experience,  that  I  publish  to  my  flock  the 
distempers  of  my  own  soul.  "When  I  let  my  heart 
grow  cold,  my  preaching  is  cold  ;  and  when  it  is  con- 
fused, my  preaching  is  confused  :  and  so  I  can  often 
observe  also  in  the  best  of  my  hearers,  that  when  I 
have  grown  cold  in  preaching  they  have  grown  cold 
too ;  and  the  next  prayers  which  I  have  heard  from 
[hem  have  been  too  like  my  preaching.  We  are  the 
nurses  of  Christ's  little  ones.  If  we  forbear  taking 
food  ourselves,  we  shall  famish  them;  it  will  soon  be 
visible  in  their  leanness,  and  dull  discharge  of  their 
several  duties  :  if  we  let  our  love  decline,  we  are  not 
likely  to  raise  theirs ;  if  we  abate  our  holy  care  and 
fear,  it  will  appear  in  our  preaching ;  if  the  matter 
show  it  not,  the  manner  will.  If  we  feed  on  un- 
wholesome food,  either  errors  or  fruitless  controver- 
sies, our  hearers  are  likely  to  fare  the  worse  for  it. 
Whereas,  if  we  abound  in  faith   and  love  and  zeal, 


OVERSIGHT   OF  OURSELVES.  101 

how  would  it  overflow,  to  the  refreshing  of  our  con- 
gregations, and  how  would  it  appear  in  the  increase 
of  the  same  graces  in  them. 

0,  brethren,  watch  therefore  over  your  own  hearts: 
keep  out  lusts  and  passions  and  worldly  inclinations ; 
keep  up  the  life  of  faith  and  love  and  zeal ;  be  much 
at  home,  and  be  much,  with  Grod.  If  it  be  not  your 
daily  business  to  study  your  own  hearts,  and  to  sub- 
due corruption,  and  to  walk  with  God — if  you  make 
not  this  a  work  to  which  you  constantly  attend,  all 
will  go  wrong,  and  you  will  starve  your  hearers ;  or, 
if  you  have  an  affected  fervency,  you  cannot  expect  a 
blessing  to  attend  it  from  on  high.  Above  all,  be 
much  in  secret  prayer  and  meditation.  Thence  you 
must  fetch  the  heavenly  fire  that  must  kindle  your 
sacrifices  :  remember,  you  cannot  decline  and  neglect 
your  duty  to  your  own  hurt  alone ;  many  will  be 
losers  by  it  as  well  as  you.  For  your  people's  sakes, 
therefore,  look  to  your  hearts.  If  a  pang  of  spiritual 
pride  should  overtake  you,  and  you  should  fall  into 
any  dangerous  error,  and  vent  your  own  inventions 
to  draw  away  disciples  after  you,  what  a  wound  may 
this  prove  to  the  church  of  which  you  have  the  over- 
sight ;  and  you  may  become  a  plague  to  them  instead 
of  a  blessing,  and  they  may  wish  they  had  never  seen 
your  faces.  0  therefore  take  heed  to  your  own  judg- 
ments and  affections.  Vanity  and  error  will  slyly 
insinuate,  and  seldom  come  without  fair  pretences : 
great  distempers  and  apostasies  have  usually  small 
beginnings.  The  prince  of  darkness  doth  frequently 
personate  an  angel  of  light,  to  draw  the  children  of 
light  again  into  darkness.     How  easily  also  will  dis- 


102  THE   REFORMED  PASTOR. 

tempers  creep  in  upon  our  affections,  and  our  first 
love  and  fear  and  care  abate.  "Watch,  therefore,  for 
the  sake  of  yourselves  and  others. 

But  besides  this  general  course  of  watchfulness, 
methinks  a  minister  should  take  some  special  pains 
with  his  heart,  before  he  is  to  go  to  the  congregation : 
if  it  be  then  cold,  how  is  he  likely  to  warm  the  hearts 
of  his  hearers  ?  Therefore,  go  then  to  God  for  life ; 
read  some  rousing,  awakening  book,  or  meditate  on 
the  weight  of  the  subject  of  which  you  are  to  speak, 
and  on  the  great  necessity  of  your  people's  souls,  that 
you  may  go  in  the  zeal  of  the  Lord  into  his  house. 
Maintain,  in  this  manner,  the  life  of  grace  in  your- 
selves, that  it  may  appear  in  all  your  sermons  from 
the  pulpit — that  every  one  who  comes  cold  to  the 
assembly,  may  have  some  warmth  imparted  to  him 
before  he  depart. 

III.  Take  heed  to  yourselves,  lest  your  example 
contradict  your  doctrine,  and  lest  you  lay  such  stum- 
bling-blocks before  the  blind,  as  may  be  the  occasion 
of  their  ruin — lest  you  unsay  with  your  lives  what 
you  say  with  your  tongues,  and  be  the  greatest  hin- 
derers  of  the  success  of  your  own  labors.  It  much 
hindereth  our  work  when  other  men  are  all  the  week 
long  contradicting  to  poor  people  in  private,  what  we 
have  been  speaking  to  them  from  the  word  of  God  in 
public,  because  we  cannot  be  at  hand  to  expose  their 
folly  ;  but  it  will  much  more  hinder  your  work,  if  you 
contradict  yourselves,  and  if  your  actions  give  your 
tongue  the  lie,  and  if  you  build  up  an  hour  or  two 
with  your  mouths,  and  all  the  week  after  pull  down 
with  your  hands.     This  is  the  way  to  make  men  think 


OVERSIGHT  OF  OURSELVES  103 

that  the  word  of  God  is  but  an  idle  tale  ;  and  to  make 
preaching  seem  no  better  than  prating.  He  that 
means  as  he  speaks,  will  surely  do  as  he  speaks.  One 
proud,  lordly  word,  one  needless  contention,  one  cov- 
etous action,  may  cut  the  throat  of  many  a  sermon, 
and  blast  the  fruit  of  all  that  you  have  been  doing. 
Tell  me,  brethren,  in  the  fear  of  God,  do  you  regard 
the  success  of  your  labors,  or  do  you  not  ?  Do  you 
long  to  see  it  upon  the  souls  of  your  hearers  ?  If  you 
do  not,  what  do  you  preach  for  ;  what  do  you  study 
for  ;  and  what  do  you  call  yourselves  the  ministers  of 
Christ  for  ?  But  if  you  do,  then  surely  you  cannot 
find  in  your  heart  to  mar  your  work  for  a  thing  of 
naught.  What,  do  you  regard  the  success  of  your 
labors,  and  yet  will  not  part  with  a  little  to  the  poor, 
nor  put  up  with  an  injury  or  a  foul  word,  nor  stoop  to 
the  meanest,  nor  forbear  your  passionate  or  lordly 
carriage — no,  not  for  the  winning  of  souls,  and  attain- 
ing the  end  of  all  your  labors  ?  You  little  value  suc- 
cess, indeed,  that  will  sell  it  at  so  cheap  a  rate,  or  will 
not  do  so  small  a  matter  to  attain  it. 

It  is  a  palpable  error  of  some  ministers,  who  make 
such  a  disproportion  between  their  preaching  and  their 
living — who  study  hard  to  preach  exactly,  and  study 
little  or  not  at  all  to  live  exactly.  All  the  week  long 
is  little  enough  to  study  how  to  speak  two  hours ;  and 
yet  one  hour  seems  too  much  to  study  how  to  live  all 
the  week.  They  are  loath  to  misplace  a  word  in  their 
sermons,  or  to  be  guilty  of  any  notable  infirmity — 
and  I  blame  them  not,  for  the  matter  is  holy  and 
weighty — but  they  make  nothing  of  misplacing  affec- 
tions, words,  and  actions,  in  the  course  of  their  lives. 


104  THE   REFORMED  PASTOR. 

0  how  curiously  have  I  heard  some  men  preach  ;  and 
how  carelessly  have  I  seen  them  live.  They  have 
been  so  accurate  as  to  the  composition  of  their  ser- 
mons, that  seldom  preaching  seemed  to  them  a  virtue, 
that  their  language  might  be  the  more  polite,  and 
all  the  rhetorical  writers  they  could  meet  with  were 
pressed  to  serve  them  for  the  adorning  of  their  style — 
and  gauds  were  oft  their  chiefest  ornaments.  They 
were  so  nice  in  hearing  others,  that  no  man  pleased 
them  that  drowned  not  affections,  or  dulled  not,  or 
distempered  not  the  heart  by  the  predominant  strains 
of  a  fantastic  wit.  And  yet,  when  it  came  to  matter 
of  practice,  and  they  were  once  out  of  church,  how 
incurious  were  the  men,  and  how  little  did  they 
regard  what  they  said  or  did,  provided  it  were  not 
so  palpably  gross  as  to  dishonor  them.  They  that 
preached  precisely,  would  not  live  precisely.  What 
a  difference  was  there  between  their  pulpit  speeches, 
and  their  familiar  discourse.  They  that  were  most 
impatient  of  barbarisms,  solecisms,  and  paralogisms 
in  a  sermon,  could  easily  tolerate  them  in  their  life 
and  conversation. 

Certainly,  brethren,  we  have  very  great  cause  to 
take  heed  what  we  do,  as  well  as  what  we  say  :  if 
we  will  be  the  servants  of  Christ  indeed,  we  must  not 
be  tongue-servants  only,  but  must  serve  him  with  our 
deeds,  "  and  be  doers  of  the  work,  that  we  may  be 
blessed  in  our  deed."  As  our  people  must  be  "  doers 
of  the  word,  and  not  hearers  only ;"  so  we  must  be 
doers,  and  not  speakers  only,  lest  "  we  deceive  our 
own  selves."  A  practical  doctrine  must  be  practi- 
cally preached.     We  must  study  as  hard  how  to  live 


OVERSIGHT  OF   OURSELVES.  105 

well,  as  how  to  preach  well.  We  must  think  and 
think  again,  how  to  compose  our  lives  as  may  most 
tend  to  men's  salvation,  as  well  as  our  sermons. 
When  you  are  studying  what  to  say  to  your  people, 
if  you  have  any  concern  for  their  souls,  you  will  be 
often  thinking  with  yourself,  How  shall  I  get  within 
them  ;  and  what  shall  I  say  that  is  most  likely  to 
convince  them,  and  convert  them,  and  promote  their 
salvation?  And  should  you  not  as  diligently  think 
with  yourself,  How  shall  I  live,  and  what  shall  I  do, 
and  how  shall  I  dispose  of  all  that  I  have,  as  may 
most  tend  to  the  saving  of  men's  souls?  Brethren, 
if  the  salvation  of  souls  be  your  end,  you  will  cer- 
tainly intend  it  out  of  the  pulpit  as  well  as  in  it.  If 
it  be  your  end,  you  will  live  for  it,  and  contribute  all 
your  endeavors  to  attain  it.  You  will  ask  concerning 
the  money  in  your  purse,  as  well  as  concerning  other 
means,  In  what  way  shall  I  lay  it  out  for  the  greatest 
good,  especially  to  men's  souls  ?  0  that  this  were 
your  daily  study,  how  to  use  your  wealth,  your  friends, 
and  all  you  have  for  Grod,  as  well  as  your  tongues. 
Then  should  we  see  that  fruit  of  your  labors  which  is 
never  otherwise  likely  to  be  seen.  If  you  intend  the, 
end  of  the  ministry  in  the  pulpit  only,  it  would  seem 
you  take  yourselves  for  ministers  no  longer  than  you 
are  there.  And  if  so,  I  think  you  are  unworthy  to  be 
esteemed  ministers  at  all. 

Let  me  entreat  you,  brethren,  to  do  well,  as  well 
as  say  well :  be  zealous  of  good  works.  Maintain  your 
innocency,  and  walk  without  offence.  Let  your  lives 
condemn  sin,  and  persuade  men  to  duty.  Would  you 
have  your  people  more  careful  of  their  souls  than  you 

5* 


106  THE   REFORMED  PASTOR. 

are  of  yours  ?  If  you  would  have  them  redeem  their 
time,  do  not  you  misspend  yours.  If  you  would  not 
have  them  vain  in  their  conference,  see  that  you  speak 
yourselves  the  things  which  may  edify,  and  tend  to 
minister  grace  to  the  hearers.  Order  your  own  fam- 
ilies well,  if  you  would  have  them  do  so  by  theirs. 
Be  not  proud  and  lordly,  if  you  would  have  them -to 
be  lowly.  There  are  no  virtues  wherein  your  exam- 
ple will  do  more,  at  least  to  abate  men's  prejudice, 
than  humility  and  meekness  and  self-denial.  For- 
give injuries,  and  "  be  not  overcome  of  evil,  but  over- 
come evil  with  good."  Do  as  our  Lord,  "  who,  when 
he  was  reviled,  reviled  not  again."  If  sinners  be  stub- 
born and  contemptuous,  flesh  and  blood  will  persuade 
you  to  take  up  their  weapons,  and  to  master  them  by 
carnal  means ;  but  that  is  not  the  way,  further  than 
self-preservation  or  public  good  may  require,  but  over- 
come them  with  kindness  and  patience  and  gentle- 
ness. The  former  may  show  that  you  have  more 
worldly  power  than  they — wherein  yet  they  are  ordi- 
narily too  hard  for  the  faithful ;  but  it  is  the  latter 
only  that  will  tell  them  that  you  excel  them  in  spir- 
itual excellency.  If  you  believe  that  Christ  was 
more  worthy  of  imitation  than  Cesar  or  Alexander, 
and  that  it  is  more  glory  to  be  a  Christian  than  to  be 
a  conqueror,  or  even  to  be  a  man  than  a  beast,  which 
often  exceed  us  in  strength,  contend  with  charity,  and 
not  with  violence ;  set  meekness  and  love  and  patience 
against  force,  and  not  force  against  force.  Remem- 
ber, you  are  obliged  to  be  the  servants  of  all.  "  Con- 
descend to  men  of  low  estate."  Be  not  strange  to  the 
poor  of  your  flock  ;  they  are  apt  to  take  your  strange- 


OVERSIGHT  OF  OURSELVES.  107 

ness  for  contempt.  Familiarity,  improved  to  holy- 
ends,  may  do  abundance  of  good.  Speak  not  roughly 
or  disrespectfully  to  any  one  ;  but  be  courteous  to  the 
meanest,  as  to  your  equal  in  Christ.  A  kind  and  win- 
ning carriage  is  a  cheap  way  of  doing  men  good. 

Let  me  entreat  you  to  abound  in  works  of  charity 
and  benevolence.  Go  to  the  poor,  and  see  what  they 
want,  and  show  your  compassion  at  once  to  their  soul 
and  body.  Buy  them  a  catechism,  or  other  small 
books,  that  are  most  likely  to  do  them  good,  and  make 
them  promise  to  read  them  with  care  and  attention. 
Stretch  your  purse  to  the  utmost,  and  do  all  the  good 
you  can.  Think  not  of  being  rich — seek  not  great 
things  for  yourselves  or  posterity.  "What  if  you  do 
impoverish  yourselves  to  do  a  greater  good;  will  this 
be  loss  or  gain  ?  If  you  believe  that  God  is  the  safest 
purse-bearer,  and  that  to  expend  in  his  service  is  the 
greatest  usury,  show  them  that  you  do  believe  it.  I 
know  that  flesh  and  blood  will  cavil  before  it  will  lose 
its  prey,  and  will  never  want  something  to  say  against 
this  duty ;  but  mark  what  I  say,  and  the  Lord  set  it 
home  upon  your  hearts — that  man  who  hath  any 
thing  in  the  world  so  dear  to  him  that  he  cannot  spare 
it  for  Christ,  if  he  call  for  it,  is  no  true  Christian. 
And  because  a  carnal  heart  will  not  believe  that 
Christ  calls  for  it  when  he  cannot  spare  it,  and  there- 
fore makes  that  his  self-deceiving  shift,  I  say  further, 
that  the  man  who  will  not  be  persuaded  that  duty  is 
duty,  because  he  cannot  spare  that  for  Christ  which 
is  therein  to  be  expended,  is  no  true  Christian ;  for  a 
false  heart  corrupteth  the  understanding,  and  that 
again  increaseth  the  delusions  of  the  heart.     Do  not 


108  THE   REFORMED  PASTOR. 

take  it,  therefore,  as  an  undoing,  to  make  friends  of 
the  mammon  of  unrighteousness,  and  to  lay  up  treas- 
ure in  heaven,  though  you  leave  yourselves  but  little 
on  earth.  You  lose  no  great  advantage  for  heaven, 
by  becoming  poor. 

I  know,  where  the  heart  is  carnal  and  covetous, 
words  will  not  wring  men's  money  out  of  their  hands  : 
they  can  say  all  this,  and  more  to  others ;  but  saying 
is  one  thing,  and  doing  is  another.  But  with  those 
that  are  true  believers,  methinks  such  considerations 
should  prevail.  0  what  abundance  of  good  might 
ministers  do,  if  they  would  but  live  in  contempt  of 
the  world,  and  the  riches  and  glory  thereof,  and  ex- 
pend all  they  have  in  their  Master's  service,  and  pinch 
their  flesh,  that  they  may  have  wherewith  to  do  good. 
This  would  unlock  more  hearts  to  the  reception  of 
their  doctrine,  than  all  their  oratory  ;  and  without 
this,  singularity  in  religion  will  seem  but  hypocrisy ; 
and  it  is  likely  that  it  is  so.  Though  we  need  not  do 
as  the  papists,  who  betake  themselves  to  monasteries, 
and  profess  to  cast  away  property,  yet  we  must  have 
nothing  but  what  we  have  for  God. 

IV.  Take  heed  to  yourselves,  lest  you  live  in  those 
sins  which  you  preach  against  in  others,  and  lest  you 
be  guilty  of  that  which  daily  you  condemn.  Will 
you  make  it  your  work  to  magnify  Grod,  and  when 
you  have  done,  dishonor  him  as  much  as  others  ? 
Will  you  proclaim  Christ's  governing  power,  and  yet 
contemn  it,  and  rebel  yourselves?  Will  you  preach 
his  laws,  and  wilfully  break  them  ?  If  sin  be  evil, 
why  do  you  live  in  it  ?  if  it  be  not,  why  do  you  dis- 
suade men  from  it  ?     If  it  be  dangerous,  how  dare 


OVERSIGHT   OF   OURSELVES.  109 

you  venture  on  it  ?  if  it  be  not,  why  do  you  not  tell 
men  so  ?  If  God's  threatenings  be  true,  why  do  you 
not  fear  them  ?  if  they  be  false,  why  do  you  needlessly 
trouble  men  with  them,  and  put  them  into  such 
frights  without  a  cause?  Do  you  "know  the  judg- 
ment of  Grod,  that  they  who  commit  such  things  are 
worthy  of  death ;"  and  yet  will  you  do  them  ?  "  Thou 
that  teachest  another,  teachest  thou  not  thyself? 
Thou  that  sayest  a  man  should  not  commit  adultery, 
dost  thou  commit  adultery  ?  Thou  that  makest  thy 
boast  of  the  law,  through  breaking  the  law  dishonor- 
est  thou  Grod  ?"  What,  shall  the  same  tongue  speak 
evil  that  speaketh  against  evil  ?  Shall  those  lips  cen- 
sure and  slander  and  backbite  your  neighbor,  that  cry 
down  these  and  similar  things  in  others  ?  Take  heed 
to  yourselves,  lest  you  cry  down  sin,  and  yet  do  not 
overcome  it ;  lest,  while  you  seek  to  bring  it  down  in 
others,  you  bow  to  it,  and  become  its  slaves  your- 
selves :  "  For  of  whom  a  man  is  overcome,  of  the 
same  is  he  brought  into  bondage."  "  To  whom  ye 
yield  yourselves  servants  to  obey,  his  servants  ye  are 
whom  ye  obey,  whether  of  sin  unto  death,  or  of  obedi- 
ence unto  righteousness."  0  brethren,  it  is  easier  to 
chide  sin,  than  to  overcome  it. 

Y.  Take  heed  to  yourselves,  that  you  be  not  des- 
titute of  the  qualifications  necessary  for  your  ivork. 
He  must  not  be  himself  a  babe  in  knowledge,  that 
will  teach  men  all  those  mysterious  things  which  are 
to  be  known  in  order  to  salvation.  0  what  qualifica- 
tions are  necessary  for  a  man  who  hath  such  a  charge 
upon  him  as  we  have  !  How  many  difficulties  in 
divinity  to  be  solved;  and  these,  too,  about  the  very 


110  THE  REFORMED  PASTOR. 

fundamental  principles  of  religion !  How  many  ob- 
scure texts  of  Scripture  to  be  expounded !  How 
many  duties  to  be  performed,  wherein  ourselves  and 
others  may  miscarry,  if  in  the  matter  and  manner 
and  end  we  be  not  well-informed  !  How  many  sins 
to  be  avoided,  which,  without  understanding  and 
foresight,  cannot  be  done !  What  a  number  of  sly 
and  subtle  temptations  must  we  open  to  our  people's 
eyes,  that  they  may  escape  them!  How  many 
weighty,  and  yet  intricate  cases  of  conscience,  have 
we  almost  daily  to  resolve !  And  can  so  much  work, 
and  such  work  as  this,  be  done  by  raw,  unqualified 
men  ?  0  what  strongholds  have  we  to  batter,  and 
how  many  of  them !  What  subtle  and  obstinate 
resistance  must  we  expect  from  every  heart  we  deal 
with  !  Prejudice  hath  so  blocked  up  our  way,  that 
we  can  scarcely  procure  a  patient  hearing.  We  can- 
not make  a  breach  in  their  groundless  hopes  and 
carnal  peace,  but  they  have  twenty  shifts  and  seem- 
ing reasons  to  make  it  up  again ;  and  twenty  ene- 
mies, that  are  seeming  friends,  are  ready  to  help 
them.  We  dispute  not  with  them  upon  equal  terms. 
We  have  children  to  reason  with,  that  cannot  under- 
stand us.  We  have  maniacs  to  argue  with,  that  will 
bawl  us  down  with  raging  nonsense.  We  have  wil- 
ful, unreasonable  people  to  deal  with,  who,  when 
they  are  silenced,  are  never  the  more  convinced;  and 
who,  when  they  can  give  you  no  reason,  will  give 
you  their  resolution :  like  the  man  that  Salvian  had 
to  deal  with,  who,  being  resolved  to  devour  a  poor 
man's  substance,  and  being  entreated  to  forbear,  re- 
plied, "  he  could  not  grant  his  request,  for  he  had 


OVERSIGHT  OF  OURSELVES.  m 

made  a  vow  to  take  it;"  so  that  the  preacher,  audita 
religiosissimi  sceleris  ratione,  (by  reason  of  his  re- 
ligious wickedness,)  was  fain  to  depart.  We  dispute 
the  case  against  men's  wills  and  passions,  as  much 
as  against  their  understandings ;  and  these  have  nei- 
ther reason  nor  ears.  Their  best  arguments  are,  "  I 
will  not  believe  you,  nor  all  the  preachers  in  the 
World,  in  such  things.  I  will  not  change  my  mind 
or  life ;  I  will  not  leave  my  sins ;  I  will  never  be  so 
precise,  come  of  it  what  will."  We  have  not  one, 
but  multitudes  of  raging  passions  and  contradicting 
enemies,  to  dispute  against  at  once,  whenever  we  go 
about  the  conversion  of  a  sinner ;  as  if  a  man  were  to 
dispute  in  a  fair  or  a  tumult,  or  in  the  midst  of  a 
crowd  of  violent  scolds.  What  equal  dealing,  and 
what  success,  could  here  be  expected  ?  Yet  such  is 
our  work  ;  and  it  is  a  work  that  must  be  done. 

0  brethren,  what  men  should  we  be  in  skill,  reso- 
lution, and  unwearied  diligence,  who  have  all  this  to 
do.  Did  Paul  cry  out,  "Who  is  sufficient  for  these 
things?"  and  shall  we  be  proud,  or  careless,  or  lazy, 
as  if  we  were  sufficient  ?  As  Peter  saith  to  every 
Christian,  in  consideration  of  our  great  approaching 
change,  "What  manner  of  persons  ought  ye  to  be  in 
all  holy  conversation  and  godliness ;"  so  may  I  say  to 
every  minister,  Seeing  all  these  things  lie  upon  our 
hands,  what  manner  of  persons  ought  we  to  be  in  all 
holy  endeavors  and  resolutions  for  our  work.  This 
is  not  a  burden  for  the  shoulders  of  a  child.  What 
skill  doth  every  part  of  our  work  require ;  and  of  how 
much  moment  is  every  part.  To  preach  a  sermon,  I 
think  is  not  the  hardest  part ;  and  yet  what  skill  is 


112  THE   REFORMED  PASTOR. 

necessary  to  make  the  truth  plain — to  convince  the 
hearers — to  let  irresistible  light  in  to  their  con- 
sciences, and  to  keep  it  there,  and  drive  all  home — 
to  screw  the  truth  into  their  minds — to  meet  every 
objection,  and  clearly  to  resolve  it — to  drive  sinners 
to  a  stand,  and  make  them  see  that  there  is  no  hope ; 
but  that  they  must  unavoidably  be  either  converted 
or  condemned — and  to  do  all  this,  in  respect  of  lan- 
guage and  manner,  as  beseems  our  work,  and  yet 
as  is  most  suitable'  to  the  capacities  of  our  hearers. 
This,  and  a  great  deal  more  that  should  be  done  in 
every  sermon,  must  surely  be  done  with  a  great  deal 
of  holy  skill.  So  great  a  (rod,  whose  message  we 
deliver,  should  be  honored  by  our  delivery  of  it.  It 
is  a  lamentable  case,  that  in  a  message  from  the  Grod 
of  heaven,  of  everlasting  moment  to  the  souls  of  men, 
we  should  behave  ourselves  so  weakly,  so  unhand- 
somely, so  imprudently,  or  so  slightly,  that  the  whole 
business  should  miscarry  in  our  hands,  and  (rod 
should  be  dishonored,  and  his  work  disgraced,  and 
sinners  rather  hardened  than  converted ;  and  all  this 
through  our  weakness  or  neglect.  How  often  have 
carnal  hearers  gone  home  jeering  at  the  palpable  and 
dishonorable  failings  of  the  preacher.  How  many 
sleep  under  us,  because  our  hearts  and  tongues  are 
sleepy,  and  we  bring  not  with  us  so  much  skill  and 
zeal  as  to  awake  them. 

Moreover,  what  skill  is  necessary  to  defend  the 
truth  against  gainsayers,  and  to  deal  with  disputing 
cavillers,  according  to  their  several  modes  and  case. 
And  if  we  fail  through  weakness,  how  will  they  exult 
over  us.     Yet  that  is  the  smallest  matter ;  but  who 


OVERSIGHT  OF   OURSELVES.  113 

knows  how  many  weak  ones  may  thereby  be  per- 
verted, to  their  own  undoing,  and  to  the  trouble  of 
the  church  ? 

What  skill  is  necessary  to  deal  in  private  with 
one  poor  ignorant  soul  for  his  conversion. 

0  brethren,  do  you  not  shrink  and  tremble  under 
the  sense  of  all  this  work?  Will  a  common  measure 
of  holy  skill  and  ability,  of  prudence  and  other  quali- 
fications, serve  for  such  a  task  as  this?  I  know 
necessity  may  cause  the  church  to  tolerate  the  weak ; 
but  woe  to  us,  if  we  tolerate  and  indulge  our  own 
weakness.  Do  not  reason  and  conscience  tell  you, 
that  if  you  dare  venture  on  so  high  a  work  as  this, 
you  should  spare  no  pains  to  be  qualified  for  the  per- 
formance of  it  ?  It  is  not  now  and  then  an  idle  snatch 
or  taste  of  studies  that  will  serve  to  make  an  able, 
sound  divine.  I  know  that  laziness  hath  learned  to 
allege  the  vanity  of  all  our  studies,  and  how  entirely 
the  Spirit  must  qualify  us  for,  and  assist  us  in,  our 
work — as  if  God  commanded  us  the  use  of  means, 
and  then  warranted  us  to  neglect  them — as  if  it  were 
his  way  to  cause  us  to  thrive  in  a  course  of  idleness, 
and  to  bring  us  to  knowledge  by  dreams  when  we 
are  asleep,  or  to  take  us  up  into  heaven,  and  show  us 
his  counsels,  while  we  think  of  no  such  matter,  but 
are  idling  away  our  time  on  earth.  Strange,  that 
men  should  dare,  by  their  laziness,  to  "  quench  the 
Spirit,"  and  then  pretend  the  Spirit  for  the  doing  of 
it.  God  hath  required  us,  that  we  be  "  not  slothful 
in  business,  but  fervent  in  spirit,  serving  the  Lord." 
Such  we  must  provoke  our  hearers  to  be,  and  such 
we  must  be  ourselves.     0  therefore,  brethren,  lose  no 


114  THE  REFORMED  PASTOR. 

time.  Study  and  pray  and  confer  and  practise;  for 
in  these  four  ways  your  abilities  must  be  increased. 
Take  heed  to  yourselves,  lest  you  are  weak  through 
your  own  negligence,  and  lest  you  mar  the  work  of 
God  by  your  weakness. 


CHAPTER   II. 

THE  MOTIVES  TO  THE   OVERSIGHT  OF  OURSELVES. 

Having  showed  you  what  it  is  to  take  heed  to 
ourselves,  I  shall  next  lay  before  you  some  motives 
to  awaken  you  to  this  duty. 

I.  Take  heed  to  yourselves,  for  you  have  a  heaven 
to  win  or  lose,  and  souls  that  must  be  happy  or  miser- 
able for  ever ;  and  therefore  it  concerneth  you  to  begin 
at  home,  and  to  take  heed  to  yourselves  as  well  as  to 
others.  Preaching  well  may  succeed  to  the  salvation 
of  others,  without  the  holiness  of  your  own  hearts 
and  lives ;  it  is,  at  least,  possible,  though  less  usual ; 
but  it  is  impossible  it  should  save  yourselves.  Many 
shall  say  at  that  day,  "Lord,  Lord,  have  we  not 
prophesied  in  thy  name?"  to  whom  he  will  answer, 
"I  never  knew  you;  depart  from  me,  ye  that  work 
iniquity."  0  brethren,  how  many  men  have  preached 
Christ,  and  yet  have  perished  for  want  of  a  saving 
interest  in  him.  How  many,  who  are  now  in  hell, 
have  told  their  people  of  the  torments  of  hell,  and 
warned  them  to  escape  from  them.  How  many  have 
preached  of  the  wrath  of  God  against  sinners,  who 
are  now  enduring  it.  0  what  sadder  case  can  there 
be,  than  for  a  man  who  made  it  his  very  trade  and 


OVERSIGHT  OF  OURSELVES.  115 

calling  to  proclaim  salvation,  and  to  help  others  to 
heaven,  yet  after  all  to  be  himself  shut  out.  Alas, 
that  we  should  have  so  many  books  in  our  libraries 
which  tell  us  the  way  to  heaven;  that  we  should 
spend  so  many  years  in  reading  these  books,  and 
studying  the  doctrine  of  eternal  life,  and  after  all 
this  to  miss  it — that  we  should  study  so  many  ser- 
mons of  salvation,  and  yet  fall  short  of  it — that  we 
should  preach  so  many  sermons  of  damnation,  and 
yet  fall  into  it.  And  all  because  we  preached  so 
many  sermons  of  Christ,  while  yet  we  neglected 
him — of  the  Spirit,  while  we  resisted  it — of  faith, 
while  we  did  not  ourselves  believe — of  repentance 
and  conversion,  while  we  continued  in  an  impenitent 
and  unconverted  state — and  of  a  heavenly  life,  while 
we  remained  carnal  and  earthly  ourselves.  If  we 
will  be  divines  only  in  tongue  and  title,  and  have  not 
the  divine  image  upon  our  souls,  nor  give  up  our- 
selves to  the  divine  honor  and  will,  no  wonder  if  we 
be  separated  from  the  divine  presence,  and  denied 
the  fruition  of  Grod  for  ever. 

Believe  it,  brethren,  (rod  is  no  respecter  of  per- 
sons: he  saveth  not  men  for  their  coats  or  callings;  a 
holy  calling  will  not  save  an  unholy  man.  If  you 
stand  at  the  door  of  the  kingdom  of  grace  to  light 
others  in,  and  will  not  go  in  yourselves,  you  shall 
knock  in  vain  at  the  g$tes  of  glory,  that  would  not 
enter  at  the  door  of  grace.  You  shall  then  find  that 
your  lamps  should  have  had  the  oil  of  grace,  as  well 
as  of  ministerial  gifts — of  holiness  as  well  as  of  doc- 
trine— if  you  would  have  a  part  in  the  glory  which 
you  preached.     Do  I  need  to  tell  you,  that  preachers 


116  THE   REFORMED  PASTOR. 

of  the  gospel  must  be  judged  by  the  gospel ;  and  stand 
at  the  same  bar,  and  be  sentenced  on  the  same  terms, 
and  dealt  with  as  severely,  as  any  other  men  ?  Take 
heed,  therefore,  to  yourselves,  for  your  own  sakes; 
seeing  you  have  souls  to  save  or  lose  as  well  as 
others. 

II.  Take  heed  to  yourselves,  for  you  have  a  de- 
praved nature,  and  sinful  inclinations,  as  ivellas 
others.  If  innocent  Adam  had  need  of  heed,  and  lost 
himself  and  us  for  want  of  it,  how  much  more  need 
have  such  as  we?  Sin  dwelleth  in  us,  when  we  have 
preached  ever  so  much  against  it;  and  one  degree 
prepare th  the  heart  for  another,  and  one  sin  inclineth 
the  mind  to  more.  If  one  thief  be  in  the  house,  he 
will  let  in  the  rest;  because  they  have  the  same  dis- 
position and  design.  A  spark  is  the  beginning  of  a 
flame;  and  a  small  disease  may  cause  a  greater.  A 
man  who  knows  himself  to  be  purblind,  should  take 
heed  to  his  feet.  Alas,  in  our  hearts,  as  well  as  in 
our  hearers,  there  are  an  averseness  to  (rod — a 
strangeness  to  him — unreasonable,  and  almost  un- 
ruly passions.  In  us  there  are,  at  the  best,  the  rem- 
nants of  pride,  unbelief,  selfishness,  hypocrisy,  and 
all  the  most  hateful,  deadly  sins.  And  doth  it  not, 
then,  concern  us  to  take  heed  to  ourselves?  Is  so 
much  of  the  fire  of  hell  yet  unextinguished,  that  at 
first  was  kindled  in  us?  Are,  there  so  many  traitors 
in  our  very  hearts,  and  is  it  necessary  for  us  to  take 
heed?  You  will  scarcely  allow  your  little  children 
to  go  themselves  while  they  are  weak,  without  call- 
ing upon  them  to  take  heed  of  falling.  And,  alas, 
how  weak  are  those  of  us  that  seem  strongest.    How 


OVERSIGHT  OF  OURSELVES.  117 

apt  to  stumble  at  a  very  straw.  How  small  a  mat- 
ter will  cast  us  down,  by  enticing  us  to  folly,  or 
kindling  our  passions  and  inordinate  desires,  by  per- 
verting our  judgments,  weakening  our  resolutions, 
cooling  our  zeal,  and  abating  our  diligence.  Minis- 
ters are  not  only  sons  of  Adam,  but  sinners  against 
the  grace  of  Christ,  as  well  as  others;  and  so  have 
increased  their  radical  sin.  These  treacherous  hearts 
of  yours  will,  one  time  or  other,  deceive  you,  if  you 
take  not  heed.  Those  sins  that  seem  now  to  lie  dead 
will  revive :  your  pride,  and  worldliness,  and  many  a 
noisome  vice  will  spring  up,  that  you  thought  had 
been  weeded  out  by  the  roots.  It  is  most  necessary, 
therefore,  that  men  of  so  much  infirmity  should  take 
heed  to  themselves,  and  be  careful  in  the  oversight 
of  their  own  souls. 

III.  Take  heed  to  yourselves,  because  you  are  ex- 
posed to  greater  temptations  than  other  men.  If  you 
will  be  the  leaders  against  the  prince  of  darkness,  he 
will  spare  you  no  further  than  God  restraineth  him. 
He  beareth  the  greatest  malice  to  those  that  are  en- 
gaged to  do  him  the  greatest  mischief.  As  he  hateth 
Christ  more  than  any  of  us,  because  he  is  the  General 
of  the  field,  the  Captain  of  our  salvation,  and  doth 
more  than  all  the  world  besides  against  his  kingdom ; 
so  doth  he  hate  the  leaders  under  him,  more  than  the 
common  soldiers :  he  knows  what  a  rout  he  may 
make  among  them,  if  the  leaders  fall  before  their 
eyes.  He  hath  long  tried  that  way  of  fighting,  nei- 
ther against  great  nor  small  comparatively,  but  of 
smiting  the  shepherds  that  he  may  scatter  the  flock  ; 
and  so  great  hath  been  his  success  this  way,  that  he 


118  THE   REFORMED  PASTOR. 

will  follow  it  as  far  as  he  is  able.  Take  heed  there- 
fore, brethren,  for  the  enemy  hath  a  special  eye  upon 
you.  You  shall  have  his  most  subtle  insinuations, 
and  incessant  solicitations,  and  violent  assaults.  As 
wise  and  learned  as  you  are,  take  heed  to  yourselves, 
lest  he  outwit  you.  The  devil  is  a  greater  scholar 
than  you,  and  a  nimbler  disputant ;  he  can  transform 
himself  into  an  angel  of  light  to  deceive  ;  he  will  get 
within  you,  and  trip  up  your  heels  before  you  are 
aware  ;  he  will  play  the  juggler  with  you  undis- 
cerned,  and  cheat  you  of  your  faith  or  innocence,  and 
you  shall  not  know  that  you  have  lost  it ;  nay,  he 
will  make  you  believe  it  is  multiplied  or  increased, 
when  it  is  lost.  You  shall  see  neither  hook  nor  line, 
much  less  the  subtle  angler  himself^ while  he  is  offer- 
ing you  his  bait.  And  his  bait  shall  be  so  fitted  to 
your  temper  and  disposition,  that  he  will  be  sure  to 
find  advantages  within  you,  and  make  your  own 
principles  and  inclinations  betray  you ;  and  when- 
ever he  ruineth  you,  he  will  make  you  the  instru- 
ments of  ruin  to  others.  0  what  a  conquest  will  he 
think  he  hath  got,  if  he  can  make  a  minister  lazy 
and  unfaithful — if  he  can  tempt  a  minister  into  cov- 
etousness  or  scandal.  He  will  glory  against  the 
church,  and  say,  These  are  your  holy  preachers  !  you 
see  what  their  preciseness  is,  and  whither  it  brings 
them.  He  will  glory  against  Jesus  Christ  himself, 
and  say,  These  are  thy  champions  !  I  can  make  thy 
chief  servants  abuse  thee.  I  can  make  the  stewards 
of  thy  house  unfaithful.  If  he  did  so  insult  God  up- 
on a  false  surmise,  and  tell  him  he  could  make  Job 
curse  him  to  his  face,  what  will  he  do  if  he  should 


OVERSIGHT  OF   OURSELVES.  119 

prevail  against  us  ?  And  at  last  he  will  exult  as 
much  over  you,  that  he  could  draw  you  to  be  false 
to  your  great  trust,  and  to  blemish  your  holy  pro- 
fession, and  to  do  so  much  service  to  him  who  was 
your  enemy.  0  do  not  so  far  gratify  Satan — do 
not  afford  him  so  much  sport :  suffer  him  not  to  use 
you  as  the  Philistines  did  Samson — first  to  deprive 
you  of  your  strength,  and  then  to  put  out  your  eyes, 
and  so  to  make  you  the  matter  of  his  triumph  and 
derision. 

IV.  Take  heed  to  yourselves,  because  there  are 
many  eyes  upon  you,  and  consequently  there  will  be 
many  to  observe  your  falls.  You  cannot  miscarry 
but  the  world  will  ring  of  it.  The  eclipses  of  the  sun 
by  day  are  seldom  without  witnesses.  As  you  take 
yourselves  for  the 'lights  of  the  churches,  you  may  ex- 
pect that  men's  eyes  will  be  upon  you.  If  other  men 
may  sin  without  observation,  so  cannot  you.  And 
you  should  thankfully  consider,  how  great  a  mercy 
this  is,  that  you  have  so  many  eyes  to  watch  over  you, 
and  so  many  ready  to  tell  you  of  your  faults ;  and 
thus  have  greater  helps  than  others,  at  least  for  the 
restraining  of  you  from  sin.  Though  they  may  do  it 
with  a  malicious  mind,  yet  you  have  the  advantage 
of  it.  G-od  forbid  that  we  should  prove  so  impudent, 
as  to  do  evil  in  the  public  view  of  all,  and  to  sin  wil- 
fully while  the  world  is  gazing  on  us.  "  They  that 
sleep,  sleep  in  the  night ;  and  they  that  be  drunken, 
are  drunken  in  the  night,"  Why,  consider  that  you 
are  always  in  the  open  light :  even  the  light  of  your 
own  doctrine  will  expose  your  evil  doings.  While 
you  are  as  lights  set  upon  a  hill,  think  not  to  lie  hid. 


120  THE  REFORMED  PASTOR. 

Take  heed  therefore  to  yourselves,  and  do  your  work 
as  those  that  remember  that  the  world  looks  on  them, 
and  that  with  the  quick-sighted  eye  of  malice,  ready 
to  make  the  worst  of  all,  to  find  the  smallest  fault 
where  it  is,  to  aggravate  it  where  they  find  it,  to  di- 
vulge it  and  to  take  advantage  of  it,  and  to  make 
faults  where  they  cannot  find  them.  How  cautious- 
ly, then,  should  we  walk  before  so  many  ill-minded 
observers. 

V.  Take  heed  to  yourselves,  for  your  sins  have 
more  heinous  aggravations  than  other  men's.  It 
was  a  saying  of  king  Alphonsus,  that  "  a  great  man 
cannot  commit  a  small  sin ;"  much  more  may  we 
say,  that  a  learned  man,  or  a  teacher  of  others,  can- 
not commit  a  small  sin ;  or  at  least,  that  the  sin  is 
great,  as  committed  by  him,  which  is  smaller  as 
committed  by  another. 

1.  You  are  more  likely  than  others  to  sin  against 
knowledge,  because  you  have  more  than  they ;  at 
least  you  sin  against  more  light,  or  means  of  know- 
ledge. What,  do  you  not  know  that  covetousness 
and  pride  are  sins  ?  Do  you  not  know  what  it  is  to 
be  unfaithful  to  your  trust,  and,  by  negligence  or 
selfishness,  to  betray  men's  souls  ?  You  know  your 
Master's  will,  and  if  you  do  it  not,  you  shall  be 
"  beaten  with  many  stripes."  There  must  needs  be 
the  more  wilfulness,  in  proportion  as  there  is  the 
more  knowledge. 

2.  Your  sins  have  more  hypocrisy  in  them  than 
other  men's,  by  how  much  the  more  you  have  spoken 
against  them.  0  what  a  heinous  thing  is  it  in  us, 
to  study  how  to  disgrace  sin  to  the  utmost,  and  make 


OVERSIGHT   OF  OURSELVES.  121 

it  as  odious  in  the  eyes  of  our  people  as  we  can,  and 
when  we  have  done,  to  live  in  it,  and  secretly  cherish 
that  which  we  publicly  disgrace.  What  vile  hypoc- 
risy is  it,  to  make  it  our  daily  work  to  cry  it  down, 
and  yet  to  keep  to  it — to  call  it  publicly  all  naught, 
and  privately  to  make  it  our  bed-fellow  and  compan- 
ion— to  bind  heavy  burdens  on  others,  and  not  to 
touch  them  ourselves  with  a  finger.  What  can  you 
say  to  this  in  judgment  ?  Did  you  think  as  ill  of  sin 
as  you  spoke,  or  did  you  not  ?  If  you  did  not,  why 
would  you  dissemblingly  speak  against  it  ?  If  you 
did,  why  would  you  cherish  it,  and  commit  it  ?  0 
bear  not  that  badge  of  a  hypocritical  Pharisee,  "  They 
say,  but  do  not."  Many  a  minister  of  the  gospel  will 
be  confounded,  and  not  be  able  to  look  up,  by  reason 
of  this  heavy  charge  of  hypocrisy. 

3.  Your  sins  have  more  perfidiousness  in  them 
than  other  men's,  by  how  much  the  more  you  have 
engaged  yourselves  against  them.  Besides  all  your 
common  engagements  as  Christians,  you  have  many 
more  as  ministers.  How  often  have  you  proclaimed 
the  evil  and  danger  of  sin,  and  called  sinners  from 
it  ?  How  often  have  you  denounced  against  it  the 
terrors  of  the  Lord  ?  All  this  surely  implied,  that 
you  renounced  it  yourselves.  Every  sermon  that  you 
preached  against  it,  every  exhortation,  every  confes- 
sion of  it  in  the  congregation,  did  lay  an  engagement 
upon  you  to  forsake  it.  *  *  How  often,  and  how 
openly,  have  you  borne  witness  to  the  odiousness  and 
damnable  nature  of  sin ;  and  yet  will  you  entertain 
it,  notwithstanding  all  these  professions  and  testi- 
monies of  your  own?     0  what  treachery  is  it  to 

Ref.  Pastor.  G 


122  THE    REFORMED  PASTOR. 

make  such  a  stir  against  it  in  the  pulpit,  and,  after 
all,  to  entertain  it  in  thy  heart,  and  give  it  the  room 
that  is  due  to  God. 

VI.  Take  heed  to  yourselves,  because  such  im- 
portant works  as  ours  require  greater  grace  than 
other  men's.  Weaker  gifts  and  graces  may  carry  a 
man  through  in  a  more  even  course  of  life,  that  is 
not -liable  to  so  great  trials.  Smaller  strength  may 
serve  for  lighter  works  and.  burdens.  But  if  you 
will  venture  on  the  great  undertakings  of  the  minis- 
try— if  you  will  lead  on  the  troops  of  Christ  against 
Satan  and  his  followers — if  you  will  engage  your- 
selves against  principalities  and  powers,  and  spiritual 
wickednesses  in  high  places — if  you  will  undertake 
to  rescue  captive  sinners  out  of  the  devil's  paws,  do 
not  think  that  a  heedless,  careless  course  will  accom- 
plish so  great  a  work  as  this.  You  must  look  to 
come  off  with  greater  shame,  and  deeper  wounds  of 
conscience,  than  if  you  had  lived  a  common  life,  if 
you  think  to  go  through  such  momentous  things  as 
these  with  a  careless  soul.  It  is  not  only  the  work 
that  calls  for  heed,  but  the  workman  also,  that  he 
may  be  fit  for  business  of  such  weight.  "We  have 
seen  many  men  who  lived  as  private  Christians,  in 
good  reputation  for  parts  and  piety,  when  they  took 
upon  them  either  the  magistracy  or  military  employ- 
ment, where  the  work  was  above  their  gifts,  and 
temptations  did  overmatch  their  strength,  who  have 
proved  scandalous  disgraced  men.  And  we  have  seen 
some  private  Christians  of  good  esteem,  who,  having 
thought  too  highly  of  their  parts,  and  thrust  them- 
selves into  the  ministerial  office,  have  proved  weak 


OVERSIGHT  OF  OURSELVES.  123 

and  empty  men,  and  have  become  greater  burdens  to 
the  church  than  some  whom  we  endeavored  to  cast 
out.  They  might  have  done  God  more  service  in  the 
higher  rank  of  private  men,  than  they  do  among  the 
lowest  of  the  ministry.  If,  then,  you  will  venture 
into  the  midst  of  enemies,  and  bear  the  burden  and 
heat  of  the  day,  take  heed  to  yourselves. 

VII.  Take  heed  to  yourselves,  for  the  honor  of 
your  Lord  and  Master,  and  of  his  holy  truth  and 
ways,  doth  lie  more  on  you  than  on  other  men.  As 
you  may  render  him  more  service,  so  you  may  do 
him  more  disservice  than  others.  The  nearer  men 
stand  to  God,  the  greater  dishonor  is  done  to  him  by 
their  miscarriages;  and  the  more  will  they  be  im- 
puted, by  foolish  men,  to  God  himself.  The  heavy 
judgments  executed  on  Eli  and  on  his  house,  were 
because  they  kicked  at  his  sacrifice  and  offering: 
"  For  therefore  was  the  sin  of  the  young  men  great 
before  the  Lord,  for  men  abhorred  the  offering  of  the 
Lord."  It  was  that  great  aggravation,  of  "  causing 
the  enemies  of  the  Lord  to  blaspheme,"  which  pro- 
voked God  to  deal  more  sharply  with  David,  than  he 
would  otherwise  have  done.  If  you  be  indeed  Chris- 
tians, the  glory  of  God  will  be  dearer  to  you  than  your 
lives.  Take  heed,  therefore,  what  you  do  against  it, 
as  you  would  take  heed  what  you  do  against  your 
lives.  "Would  it  not  wound  you  to  the  heart  to  hear 
the  name  and  truth  of  God  reproached  for  your 
sakes — to  see  men  point  to  you,  and  say,  There  goes 
a  covetous  priest,  or  a  drunken ;  these  are  they  that 
preach  for  strictness  when  they  themselves  can  live 
as  loose  as  others;  they  condemn  us  by  their  ser- 


124  THE   REFORMED  PASTOR. 

mons,  and  condemn  themselves  by  their  lives :  not- 
withstanding all  their  talk,  they  are  as  bad  as  we. 
0  brethren,  could  your  hearts  endure  to  hear  men 
cast  your  iniquities  in  the  face  of  the  holy  G-od, 
and  in  the  face  of  the  gospel,  and  of  all  that  de- 
sire to  fear  the  Lord  ?  Would  it  not  break  your 
hearts  to  think  that  all  the  godly  Christians  about 
you  should  suffer  reproach  for  your  misconduct  ? 
Why,  if  one  of  you  that  is  a  leader  of  the  flock, 
should  be  ensnared  but  once  into  some  scandalous 
crime,  there  is  scarcely  a  man  or  woman  that  seek- 
eth  diligently  after  their  salvation,  within  the  hear- 
ing of  it,  but,  besides  the  grief  of  their  hearts  for 
your  sin,  are  likely  to  have  it  cast  in  their  teeth  by 
the  ungodly  about  them,  however  much  they  may 
detest  it  and  lament  it.  The  ungodly  husband  will 
tell  the  wife,  and  the  ungodly  parents  will  tell  their 
children,  and  ungodly  neighbors  and  fellow-servants 
will  be  telling  one  another  of  it,  saying,  These  are 
your  godly  preachers !  see  what  comes  of  all  your 
stir  ;  are  you  any  better  than  others  ?  You  are  even 
all  alike.  Such  words  as  these  must  all  the  godly 
in  the  country  hear  for  your  sakes.  li  It  must  needs 
be  that  offences  come  ;  but  woe  to  that  man  by  whom 
they  come."  0  take  heed,  brethren,  of  every  word 
you  speak,  and  of  every  step  you  tread,  for  you  bear 
the  ark  of  the  Lord — you  are  intrusted  with  his 
honor.  If  you  that  "  know  his  will,  and  approve  the 
things  that  are  more  excellent,  being  instructed  out 
of  the  law,  and  are  confident  that  you  yourselves 
are  guides  of  the  blind,  and  lights  to  them  that  are 
in  darkness,  instructors  of  the   foolish,  teachers  of 


OVERSIGHT  OF  OURSELVES.  125 

babes" — if  you,  I  say,  should  live  contrary  to  your 
doctrine,  and  by  breaking  the  law,  should  dishonor 
God,  the  name  of  God  will  be  blasphemed  among 
the  ignorant  and  ungodly  through  you.  And  you 
are  not  unacquainted  with  that  standing  decree  of 
heaven,  "Them  that  honor  me,  I  will  honor;  and 
they  that  despise  me,  shall  be  lightly  esteemed." 
Never  did  man  dishonor  God,  but  it  proved  the  great- 
est dishonor  to  himself.  God  will  find  out  ways 
enough  to  wipe  off  any  stain  cast  upon  him  ;  but  you 
will  not  so  easily  remove  the  shame  and  sorrow  from 
yourselves. 

VIII.  Take  heed  to  yourselves,  for  the  success  of 
all  your  labors  doth  very  much  depend  upon  it.  Grod 
useth  to  qualify  men  for  great  works,  before  he  em- 
ploys them  as  instruments  in  accomplishing  them. 
Now,  if  the  work  of  the  Lord  be  not  soundly  done 
upon  your  own  hearts,  how  can  you  expect  that  he 
will  bless  your  labors  for  effecting  it  in  others  ?  He 
may  do  it  if  he  please,  but  you  have  much  cause  to 
doubt  whether  he  will.  I  shall  here  mention  some 
reasons  which  may  satisfy  you,  that  he  who  would 
be  a  means  of  saving  others,  must  take  heed  to  him- 
self, and  that  God  doth  seldom  prosper  the  labors  of 
unsanctified  men. 

1.  Can  it  be  expected  that  God  will  bless  that 
man's  labors — I  mean  comparatively,  as  to  other  min- 
isters— who  worketh  not  for  God,  but  for  himself? 
Now,  this  is  the  case  with  every  unsanctified  man. 
None  but  the  converted  do  make  God  their  chief  end, 
and  do  all  or  any  thing  heartily  for  his  honor  ;  others 
make  the   ministry  but  a  trade  to  live  by.     They 


126  THE   REFORMED   PASTOR. 

choose  it  rather  than  another  calling,  because  their 
parents  did  destine  them  to  it ;  or  because  it  is  a  life 
wherein  they  have  more  opportunity  to  furnish  their 
intellects  with  all  kind  of  science ;  and  because  it  is 
not  so  toilsome  to  the  body,  to  those  that  have  a  mind 
to  favor  their  flesh ;  and  because  it  is  accompanied 
with  some  reverence  and  respect  from  men ;  and  be- 
cause they  think  it  a  fine  thing  to  be  leaders  and 
teachers,  and  have  others  "  receive  the  law  at  their 
mouth."  For  such  ends  as  these  are  they  ministers, 
and  for  these  do  they  preach ;  and  were  it  not  for 
these,  or  similar  objects,  they  would  soon  give  over. 
And  can  it  be  expected,  that  God  should  much  bless 
the  labors  of  such  men  ?  It  is  not  for  him  they 
preach,  but  themselves,  and  their  own  reputation  or 
gain.  It  is  not  him,  but  themselves,  that  they  seek 
and  serve  ;  and,  therefore,  no  wonder  if  he  leave  them 
to  themselves  for  the  success,  and  if  their  labors  have 
no  greater  a  blessing  than  themselves  can  give,  and 
if  the  word  reach  no  further  than  their  own  strength 
can  make  it  reach. 

2.  Can  you  think  that  he  is  likely  to  be  as  suc- 
cessful as  others,  who  dealeth  not  heartily  and  faith- 
fully in  his  work,  who  believeth  not  what  he  saith, 
and  is  not  truly  serious  when  he  seemeth  to  be  most 
diligent  ?  And  can  you  think  that  any  unsanctified 
man  can  be  hearty  and  serious  in  the  ministerial 
work  ?  A  kind  of  seriousness  indeed  he  may  have, 
such  as  proceedeth  from  a  common  faith  or  opinion 
that  the  word  is  true  ;  or  he  may  be  actuated  by  a 
natural  fervor,  or  by  selfish  ends ;  but  the  seriousness 
and  fidelity  of  a  sound  believer,  who  ultimately  in- 


OVERSIGHT   OF   OURSELVES.  127 

tendeth  (rod's  glory  and  men's  salvation,  this  he 
hath  not.  0,  my  brethren,  all  your  preaching  and 
persuading  of  others  will  be  but  dreaming  and  vile 
hypocrisy,  till  the  work  be  thoroughly  done  upon 
your  own  hearts.  How  can  you  set  yourselves  day 
and  night  to  a  work  to  which  your  carnal  hearts  are 
averse  ?  How  can  you  call  with  serious  fervor  upon 
poor  sinners  to  repent  and  return  to  God,  that  never 
repented  or  returned  yourselves  ?  How  can  you  fol- 
low poor  sinners  with  importunate  solicitations  to 
take  heed  of  sin,  and  to  lead  a  holy  life,  that  never 
felt  yourselves  the  evil  of  sin,  or  the  worth  of  holi- 
ness ?  These  things  are  never  well  known  till  they 
are  felt,  nor  well  felt  till  they  are  possessed ;  and  he 
that  feeleth  them  not  himself,  is  not  likely  to  speak 
feelingly  of  them  to  others,  nor  to  help  others  to  the 
feeling  of  them.  How  can  you  follow  sinners,  with 
compassion  in  your  hearts  and  tears  in  your  eyes, 
and  beseech  them,  in  the  name  of  the  Lord,  to  stop 
their  course,  and  return  and  live,  that  never  had  so 
much  compassion  on  your  own  soul  as  to  do  this  much 
for  yourselves  ?  What,  can  you  love  other  men  bet- 
ter than  yourselves  ?  Can  you  have  pity  on  them, 
who  have  no  pity  upon  yourselves  ?  Brethren,  do 
you  think  they  will  be  heartily  diligent  to  save  men 
from  hell,  who  are  not  heartily  persuaded  that  there 
is  a  hell ;  or  to  bring  men  to  heaven,  that  do  not  truly 
believe  that  there  is  a  heaven  ?  As  Calvin  saith  on 
my  text,  "Neque  enim  aliorum  salutem  sedulo  un- 
quam  curabit  qui  suam  negligit ;"  that  is,  he  who 
hath  not  so  strong  a  belief  of  the  word  of  Grod,  and 
of  the  life  to  come,  as  will  withdraw  his  own  heart 


128  THE   REFORMED  PASTOR. 

from  the  vanities  of  this  world,  and  excite  him  to 
holy  diligence  for  salvation,  cannot  be  expected  to 
be  faithful  in  seeking  the  salvation  of  other  men. 
Sorely,  he  that  dare  damn  himself,  dare  let  others 
alone  in  the  way  to  damnation  ;  he  that,  like  Judas, 
will  sell  his  master  for  silver,  will  not  stick  to  make- 
merchandise  of  the  flock  ;  he  that  will  renounce  his 
hopes  of  heaven,  rather  than  leave  his  worldly  pleas- 
ures, will  hardly  leave  them  for  the  saving  of  others. 
We  may  naturally  conceive,  that  he  will  have  no  pity 
on  others,  who  is  wilfully  cruel  to  himself;  that  he 
is  not  to  be  trusted  with  other  men's  souls,  who  is 
unfaithful  to  his  own,  and  will  sell  it  to  the  devil  for 
the  short  pleasures  of  sin.  I  confess,  that  man  shall 
never  have  my  consent  to  have  the  charge  of  other 
metis  souls,  and  to  oversee  them  in  order  to  their 
salvation,  that  takes  not  heed  to  himself  but  is  care- 
less of  h  is  own. 

3.  Do  you  think  it  is  a  likely  thing  that  he  will 
fight  against  Satan  with  all  his  might,  who  is  himself 
a  servant  to  Satan  ?  Will  he  do  any  great  harm  to 
the  kingdom  of  the  devil,  who  is  himself  a  member 
and  a  subject  of  that  kingdom  ?  Will  he  be  faithful 
to  Christ  who  is  in  covenant  with  his  enemy  ?  Now, 
this  is  the  case  of  all  unsanctified  men,  of  whatever 
rank  or  profession  they  be.  They  are  the  servants  of 
Satan,  and  the  subjects  of  his  kingdom;  and  are  they 
like  to  be  true  to  Christ  that  are  ruled  by  the  devil  ? 
What  prince  will  choose  the  friends  and  servants  of 
his  enemy  to  lead  his  armies  in  war  against  him  ? 
This  is  it  that  hath  made  so  many  preachers  of  the 
gospel  to  be  enemies  to  the  gospel  which  they  preach. 


OVERSIGHT  OF  OURSELVES.  129 

No  wonder  if  such  deride  the  holy  obedience  of  the 
faithful ;  and  while  they  take  on  them  to  preach  a 
holy  life,  if  they  cast  reproaches  on  them  that  prac- 
tise it.  0  how  many  such  traitors  have  been  in  the 
church  of  Christ  in  all  ages,  who  have  done  more 
against  him,  under  his  colors,  than  they  could  have 
done  in  the  open  field.  They  speak  well  of  Christ, 
and  godliness  in  the  general,  and  yet  slyly  do  what 
they  can  to  bring  them  into  disgrace,  and  make  men 
believe  that  those  who  set  themselves  to  seek  God 
with  all  their  hearts  are  a  company  of  enthusiasts  or 
hypocrites.  Alas,  how  many  such  wolves  have  been 
set  over  the  sheep.  If  there  was  a  traitor  among 
the  twelve  in  Christ's  family,  no  wonder  if  there  be 
many  now.  It  cannot  be  expected  that  a  slave  of 
Satan,  "whose  god  is  his  belly,  and  who  mindeth 
earthly  things,"  should  be  any  better  than  "  an  ene- 
my to  the  cross  of  Christ."  What  though  he  live 
civilly,  and  preach  plausibly,  and  maintain  outward- 
ly a  profession  of  religion?  He  may  be  as  fast  in 
the  devil's  snares,  by  worldliness,  pride,  a  secret  dis- 
taste of  diligent  godliness,  or  by  an  unsound  heart, 
that  is  not  rooted  in  the  faith,  nor  unreservedly  de- 
voted to  Christ,  as  others  are  by  drunkenness,  un- 
cleanness,  and  similar  disgraceful  sins.  Publicans 
and  harlots  do  sooner  enter  heaven  than  Pharisees, 
because  they  are  sooner  convinced  of  their  sinfulness 
and  misery. 

And  though  many  of  these  men  may  seem  excel- 
lent preachers,  and  may  cry  down  sin  as  loudly  as 
others,  yet  it  is  all  but  an  affected  fervency,  and  too 
commonly  but  a  mere  useless  bawling;  for  he  who 

6* 


130  THE  REFORMED  PASTOR. 

cherislieth  sin  in  his  own  heart,  doth  never  fall  upon 
it  in  good  earnest  in  others.  I  know,  indeed,  that  a 
wicked  man  may  be  more  willing  of  the  reformation 
of  others  than  of  his  own,  and  hence  may  show  a 
kind  of  earnestness  in  dissuading  them  from  their 
evil  ways,  because  he  can  preach  against  sin  at  an 
easier  rate  than  he  can  forsake  it,  and  another  man's 
reformation  may  stand  with  his  own  enjoyment  of 
his  lusts.  And,  therefore,  many  a  wicked  minister  or 
parent  may  be  earnest  with  their  people  or  children 
to  amend,  because  they  lose  not  their  own  sinful 
profits  or  pleasures  by  another's  reformation,  nor 
doth  it  call  them  to  that  self-denial  which  their  own 
doth.  But  notwithstanding  this,  there  is  none  of  that 
zeal,  resolution,  and  diligence,  which  are  found  in 
all  that  are  faithful  to  Christ.  They  set  not  against 
sin  as  the  enemy  of  Christ,  and  as  that  which  en- 
dangereth  their  people's  souls.  A  traitorous  com- 
mander, that  shooteth  nothing  against  the  enemy 
but  powder,  may  cause  his  guns  to  make  as  great  a 
sound  or  report  as  those  that  are  loaded  with  bullets, 
but  he  doth  no  hurt  to  the  enemy.  So,  one  of 
these  men  may  speak  as  loudly,  and  mouth  it  with 
an  affected  fervency ;  but  he  seldom  doth  any  great 
execution  against  sin  and  Satan.  No  man  can  fight 
well  but  where  he  hateth,  or  is  very  angry ;  much 
less  against  them  whom  he  loveth,  and  loveth  above 
all.  Every  unrenewed  man  is  so  far  from  hating  sin 
to  purpose,  that  it  is  his  dearest  treasure.  Hence 
you  may  see,  that  an  unsanctified  man,  who  loveth 
the  enemy,  is  very  unfit  to  be  a  leader  in  Christ's 
army,  and  to  draw  others  to  renounce  the  world  and 


OVERSIGHT  OF  OURSELVES.  131 

the  flesh,  since  he  cleaveth  to  them  himself  as  his 
chief  good. 

4.  It  is  not  likely  that  the  people  will  regard  the 
doctrine  of  such  men,  when  they  see  that  they  do  not 
live  as  they  preach.  They  will  think  that  he  doth 
not  mean  as  he  speaks,  if  he  do  not  live  as  he  speaks. 
They  will  hardly  believe  a  man  that  seemeth  not  to 
believe  himself.  If  one  bid  you  run  for  your  lives, 
because  a  bear  or  an  enemy  is  at  your  backs,  and  yet 
do  not  mend  his  pace  himself,  you  will  be  tempted  to 
think  that  he  is  but  in  jest,  and  that  there  is  really 
no  such  danger  as  he  alleges.  "When  preachers  tell 
people  of  the  necessity  of  holiness,  and  that  without 
it  no  man  shall  see  the  Lord,  and  yet  remain  unholy 
themselves,  the  people  will  think  that  they  do  but 
talk  to  pass  away  the  hour,  and  because  they  must 
say  somewhat  for  their  money,  and  that  all  these  are 
but  words  of  course.  Long  enough  may  you  lift  up 
your  voice  against  sin,  before  men  will  believe  that 
there  is  any  such  evil  or  danger  in  it  as  you  talk  of, 
while  they  see  the  same  man  that  reproacheth  it, 
cherishing  it  in  his  bosom,  and  making  it  his  delight. 
You  rather  tempt  them  to  think  that  there  is  some 
special  good  in  it,  and  that  you  dispraise  it  as  glut- 
tons do  a  dish  which  they  love,  that  they  may  have 
it  all  to  themselves.  As  long  as  men  have  eyes  as 
well  as  ears,  they  will  think  they  see  your  meaning 
as  well  as  hear  it ;  and  they  are  apter  to  believe  their 
sight  than  their  hearing,  as  being  the  more  perfect 
sense.  All  that  a  minister  does,  is  a  kind  of  preach- 
ing ;  and  if  you  live  a  covetous  or  a  careless  life,  you 
preach  these  sins  to  your  people  by  your  practice. 


132  THE   REFORMED  PASTOR. 

If  you  drink,  or  game,  or  trifle  away  your  time  in 
vain  discourse,  they  take  it  as  if  you  said  to  them, 
Neighbors,  this  is  the  life  you  should  all  live  ;  on 
this  course  you  may  venture  without  any  danger. 
If  you  are  ungodly,  and  teach  not  your  families  the 
fear  of  Grod,  nor  contradict  the  sins  of  the  company 
you  are  in,  nor  turn  the  stream  of  their  vain  conver- 
sation, nor  deal  with  them  plainly  about  their  salva- 
tion, they  will  take  it  as  if  you  preached  to  them  that 
such  things  are  needless,  and  that  they  may  boldly 
do  so  as  well  as  you.  Nay,  you  do  worse  than  all 
this,  for  you  teach  them  to  think  evil  of  others  that 
are  better  than  yourselves.  How  many  a  faithful 
minister  and  private  Christian  is  hated  and  reproached 
for  the  sake  of  such  as  you  ?  What  say  the  people 
to  them  ?  You  are  so  precise,  and  tell  us  so  much 
of  sin  and  duty,  and  make  such  a  stir  about  these 
matters,  while  such  or  such  a  minister,  that  is  as 
great  a  scholar  as  you,  and  as  good  a  preacher,  will 
be  merry  and  jest  with  us,  and  let  us  alone,  and  never 
trouble  himself  or  us  with  such  discourse.  You  can 
never  be  quiet,  but  make  more  ado  than  needs ;  and 
love  to  frighten  men  with  talk  of  damnation,  when 
sober,  learned,  peaceful  divines  are  quiet,  and  live 
with  us  like  other  men.  Such  are  the  thoughts  and 
talk  of  people,  which  your  negligence  doth  occasion. 
They  will  give  you  leave  to  preach  against  their  sins, 
and  to  talk  as  much  as  you  will  for  godliness  in  the 
pulpit,  if  you  will  but  let  them  alone  afterwards,  and 
be  friendly  and  merry  with  them  when  you  have 
done,  and  talk  as  they  do,  and  live  as  they,  and  be 
indifferent  with  them  in  your  conversation.     For  they 


OVERSIG-HT   OF  OURSELVES.  133 

take  the  pulpit  to  be  but  a  stage  ;  a  place  where 
preachers  must  show  themselves,  and  play  their  parts ; 
where  you  have  liberty  for  an  hour  to  say  what  you 
please  ;  and  what  you  say  they  regard  not,  unless 
you  show  them,  by  saying  it  personally  to  their  faces, 
that  you  were  in  good  earnest,  and  did  indeed  mean 
them.  Is  that  man  then  likely  to  do  much  good,  or 
fit  to  be  a  minister  of  Christ,  that  will  speak  for  him 
an  hour  on  the  Sabbath,  and  by  his  life  will  preach 
against  him  all  the  week,  yea,  and  give  his  public 
words  the  lie  ? 

And  if  any  of  the  people  be  wiser  than  to  follow 
the  examples  of  such  men,  yet  the  loathsomeness  of 
their  lives  will  make  their  doctrine  the  less  effectual. 
Though  you  know  the  meat  to  be  good  and  whole- 
some, yet  it  may  make  a  weak  stomach  rise  against 
it,  if  the  cook  or  the  servant  that  carrieth  it  hath 
leprous,  or  even  dirty  hands.  Take  heed  therefore  to 
yourselves,  if  ever  you  mean  to  do  good  to  others. 

5.  Consider  whether  the  success  of  your  labors 
depends  not  on  the  assistance  and  blessing  of  the 
Lord.  And  where  hath  he  made  any  promise  of  his 
assistance  and  blessing  to  ungodly  men?  If  he  do 
promise  his  church  a  blessing  even  by  such,  yet  doth 
he  not  promise  them  any  blessing.  To  his  faithful 
servants  he  hath  promised  that  he  will  be  with  them, 
that  he  will  put  his  Spirit  upon  them,  and  that  Satan 
shall  fall  before  them  as  lightning  from  heaven.  But 
where  is  there  any  such  promise  to  ungodly  minis- 
ters ?  Nay,  do  you  not,  by  your  hypocrisy  and  your 
abuse  of  (rod,  provoke  him  to  forsake  you,  and  to 
blast  all  your  endeavors,  at  least  as  to  yourselves, 


134  THE  REFORMED  PASTOR. 

though  lie  may  bless  them  to  his  chosen  ?  For  I  do 
not  deny  but  that  God  may  do  good  to  his  church  by 
wicked  men,  yet  doth  he  it  not  so  ordinarily,  nor  so 
eminently,  as  by  his  own  servants. 

And  what  I  have  said  of  the  wicked  themselves 
doth  hold  of  the  godly,  while  they  are  scandalous 
and  backsliding,  in  proportion  to  the  measure  of 
their  sin. 


PART  II. 

THE  OVERSIGHT  OF  THE  FLOCK. 


CHAPTER  I. 

THE   NATURE   OF  THIS  OVERSIGHT. 

Having  showed  you  what  it  is  to  take  heed  to 
ourselves,  I  am  now  to  show  you,  What  it  is  to 

TAKE  HEED  TO  ALL  THE  FLOCK. 

It  was  first  necessary  to  take  into  consideration 
what  we  must  be,  and  what  we  must  do  for  our  own 
souls,  before  we  come  to  that  which  must  be  done 
for  others.  When  we  have  led  them  to  the  living 
waters,  if  we  muddy  it  by  our  filthy  lives,  we  may 
lose  our  labor,  and  they  be  never  the  better. 

Before  we  speak  of  the  work  itself,  we  shall  notice 
somewhat  that  is  supposed  in  the  words  before  us. 

1.  It  is  here  implied,  that  every  flock  should  have 
its  own  pastor,  and  every  pastor  his  own  flock.  As 
every  troop  or  company,  in  a  regiment  of  soldiers, 
must  have  its  own  captain  and  other  officers ;  and 
every  soldier  knows  his  own  commander  and  colors ; 
so  it  is  the  will  of  God,  that  every  church  should 
have  its  own  pastor,  and  that  all  Christ's  disciples 
"  should  know  their  teachers  that  are  over  them  in 
the  Lord."  Though  a  minister  is  an  officer  in  the 
universal  church,  yet  is  he  in  a  special  manner  the 


136  THE   REFORMED  PASTOR. 

overseer  of  that  particular  church  which  is  committed 
to  his  charge.  When  we  are  ordained  ministers  with- 
out a  special  charge,  we  are  licensed  and  commanded 
to  do  our  best  for  all,  as  we  shall  have  opportunity  for 
the  exercise  of  our  gifts  ;  but,  when  we  have  under- 
taken a  particular  charge,  we  have  restrained  the  exer- 
cise of  our  gifts  so  specially  to  the  congregation,  that 
we  must  allow  others  no  more  than  it  can  spare  of  our 
time  and  help,  except  where  the  public  good  requir- 
eth  it,  which  must,  no  doubt,  be  first  regarded.  From 
this  relation  of  pastor  and  flock,  arise  all  the  duties 
which  we  mutually  owe  to  each  other. 

2.  When  we  are  commanded  to  take  heed  to  all 
the  flock,  it  is  plainly  implied,  that  flocks  must  ordi- 
narily be  no  greater  than  ive  are  capable  of  oversee- 
i?ig-,  or  "  taking  heed  to."  Grod  will  not  lay  upon  us 
natural  impossibilities :  he  will  not  bind  men  to  leap 
up  to  the  moon,  to  touch  the  stars,  or  to  number  the 
sands  of  the  sea.  If  the  pastoral  office  consists  in 
overseeing  all  the  flock,  then  surely  the  number  of 
souls  under  the  care  of  each  pastor,  must  not  be 
greater  than  he  is  able  to  take  such  heed  to  as  is  here 
required.  Will  (rod  require  one  bishop  to  take  the 
charge  of  a  whole  county,  or  of  so  many  parishes  or 
thousands  of  souls,  as  he  is  not  able  to  know  or  to 
oversee ;  yea,  and  to  take  the  sole  government  of 
them,  while  the  particular  teachers  of  them  are  free 
from  that  undertaking  ?  Will  God  require  the  blood 
of  so  many  parishes  at  one  man's  hands,  if  he  do  not 
that  which  ten,  or  twenty,  or  a  hundred,  or  three 
hundred  men  can  no  more  do,  than  I  can  move  a 
mountain  ?     Is  it  not,  then,  a  most  lamentable  case, 


•    OVERSIGHT  OF  THE   FLOCK.  137 

that  learned,  sober  men,  should  plead  for  this  as  a 
desirable  privilege,  that  they  should  voluntarily  draw 
on  themselves  such  a  burden ;  and  that  they  do  not 
rather  tremble  at  the  thoughts  of  so  great  an  under- 
taking ?  0  happy  had  it  been  for  the  church,  and 
happy  for  the  bishops  themselves,  if  this  measure,  that 
is  intimated  by  the  apostle  here,  had  still  been  ob- 
served ;  that  the  diocese  had  been  no  greater  than  the 
elders  or  bishops  could  oversee,  so  that  they  might 
have  taken  heed  to  all  the  flock ;  or  that  pastors  had 
been  multiplied  as  churches  increased,  and  the  num- 
ber of  overseers  been  proportioned  to  the  number  of 
souls,  that  they  might  not  have  let  the  work  be  un- 
done, while  they  assumed  the  empty  titles,  and  un- 
dertook impossibilities.  And  that  they  had  rather 
prayed  the  Lord  of  the  harvest  to  send  forth  more 
laborers,  even  so  many  as  were  proportioned  to  the 
work,  and  not  to  have  undertaken  all  themselves.  I 
should  scarcely  commend  the  prudence  or  humility 
of  that  laborer,  let  his  parts  be  ever  so  great,  that 
would  not  only  undertake  to  gather  in  all  the  harvest 
in  this  county  himself,  and  that  upon  pain  of  death, 
yea,  of  damnation,  but  would  also  earnestly  contend 
for  this  prerogative. 

But  it  may  be  said,  there  are  others  to  teach, 
though  one  only  have  the  rule. 

To  this  I  answer,  blessed  be  God  it  is  so ;  and  no 
thanks  to  some  of  them.  But  is  not  government  of 
great  concern  to  the  good  of  souls,  as  well  as  preach- 
ing ?  If  it  is  not,  then  what  use  is  there  for  church 
government?  If  it  is,  then  they  that  nullify  it  by 
undertaking  impossibilities,  do  go  about  to  ruin  the 


138  THE  REFORMED  PASTOR.       •• 

churches  and  themselves.  If  only  preaching  be  nec- 
essary, let  us  have  none  but  mere  preachers :  what 
needs  there  then  such  a  stir  about  government  ?  But 
if  discipline  in  its  place  be  necessary  too,  what  is  it 
but  enmity  to  men's  salvation  to  exclude  it  ?  and  it  is 
unavoidably  excluded,  when  it  is  made  to  be  his  work 
that  is  naturally  incapable  of  performing  it.  The 
general  that  will  command  an  army  alone,  may  as 
wTell  say,  Let  it  be  destroyed  for  want  of  command ; 
and  the  schoolmaster  that  will  govern  all  the  schools 
in  the  county  alone,  may  as  well  say,  Let  them  all 
be  ungoverned ;  and  the  physician  that  will  under- 
take the  charge  of  all  the  sick  people  in  a  whole 
nation,  or  county,  when  he  is  not  able  to  visit  the 
hundredth  man  of  them,  may  as  well  say,  Let  them 
perish. 

Yet  still  it  must  be  acknowledged,  that  in  case  of 
necessity,  where  there  are  not  more  to  be  had,  one 
man  may  undertake  the  charge  of  more  souls  than 
he  is  well  able  to  oversee  particularly.  But  then  he 
must  undertake  only  to  do  what  he  can  for  them,  and 
not  to  do  all  that  a  pastor  ordinarily  ought  to  do. 
This  is  the  case  of  some  of  us,  who  have  greater 
parishes  than  we  are  able  to  take  that  special  heed 
to  which  their  state  requireth.  I  profess,  for  my 
own  part,  I  am  so  far  from  their  boldness  that  dare 
venture  on  the  sole  government  of  a  county,  that  I 
would  not,  for  all  England,  have  undertaken  to  be 
one  of  the  two  that  should  do  all  the  pastoral  work 
that  Grod  requireth  in  the  parish  where  I  live,  had  I 
not  this  to  satisfy  my  conscience,  that,  through  the 
churches'  necessities,  more  cannot  be  had ;  and,  there- 


OVERSIGHT  OF  THE   FLOCK.  139 

fore,  I  must  rather  do  what  I  can,  than  leave  all  un- 
done because  I  cannot  do  all.  But  cases  of  unavoid- 
able necessity  are  not  to  be  the  ordinary  condition  of 
the  church ;  or  at  least,  it  is  not  desirable  that  it 
should  so  be.  0  happy  church  of  Christ,  were  the 
laborers  but  able  and  faithful,  and  proportioned  in 
number  to  the  number  of  souls  ;  so  that  the  pastors 
were  so  many,  or  the  particular  churches  so  small, 
that  we  might  be  able  to  "  take  heed  to  all  the  flock." 

Having  mentioned  these  things,  which  are  sup- 
posed, we  shall  now  proceed  to  consider  the  duty 
which  is  recommended  in  the  text,   Take  heed  to 

ALL  THE  FLOCK. 

It  is,  you  see,  all  the  flock,  or  every  individual 
member  of  our  charge.  To  this  end,  it  is  necessary 
that  we  should  know  every  person  that  belongeth  to 
our  charge  ;  for  how. can  we  take  heed  to  them,  if  we 
do  not  know  them  ?  We  must  labor  to  be  acquaint- 
ed, not  only  with  the  persons,  but  with  the  state  of 
all  our  people ;  with  their  inclinations  and  conversa- 
tion ;  what  are  the  sins  to  which  they  are  most  ad- 
dicted, and  what  duties  they  are  most  apt  to  neglect, 
and  what  temptations  they  are  most  liable  to ;  for  if 
we  know  not  the  temperament  or  disease,  we  are  not 
likely  to  prove  successful  physicians. 

Being  thus  acquainted  with  all  the  flock,  we  must 
afterwards  take  heed  to  them.  One  would  imagine 
that  every  reasonable  man  would  be  satisfied  of  this, 
and  that  it  would  need  no  further  proof.  Doth  not  a 
careful  shepherd  look  after  every  individual  sheep ; 
and  a  good  teacher  after  every  individual  scholar; 


140  THE   REFORMED  PASTOR. 

and  a  good  physician  after  every  particular  patient ; 
and  a  good  commander  after  every  individual  soldier  ? 
"Why  then  should  not  the  shepherds,  the  teachers,  the 
physicians,  the  guides  of  the  churches  of  Christ,  take 
heed  to  every  individual  member  of  their  charge  ? 
Christ  himself,  the  great  and  good  Shepherd,  that 
hath  the  whole  to  look  after,  doth  yet  take  care  of 
every  individual ;  like  him  whom  he  describes  in  the 
parable,  who  left  "the  ninety  and  nine  sheep  in  the 
wilderness,  to  seek  after  one  that  was  lost."  The 
prophets  were  often  sent  to  single  men.  Ezekiel  was 
made  a  watchman  over  individuals ;  and  was  com- 
manded to  say  to  the  wicked,  "  Thou  shalt  surely 
die."  Paul  taught  his  hearers  not  only  "publicly, 
but  from  house  to  house :"  and  in  another  place  he 
tells  us,  that  he  "  warned  every  man,  and  taught 
every  man,  in  all  wisdom,  that  he  might  present  every 
man  perfect  in  Christ  Jesus."  Many  other  passages 
of  Scripture  make  it  evident  that  it  is  our  duty  to 
take  heed  to  every  individual  of  our  flock  ;  and  many 
passages  in  the  ancient  counsels  do  plainly  show  that 
this  was  the  practice  of  the  primitive  ages ;  but  I 
shall  quote  only  one  from  Ignatius :  "Let  assem- 
blies," says  he,  "be  often  gathered;  inquire  after  all 
by  name ;  despise  not  servant-men  or  maids."  You 
see  it  was  then  considered  as  a  duty  to  look  after 
every  member  of  the  flock  by  name,  not  excepting 
the  meanest  servant- man  or  maid. 

But  some  one  may  object,  The  congregation  that 
I  am  set  over  is  so  great  that  it  is  impossible  for  me 
to  know  them  all,  much  more  to  take  heed  to  all 
individually. 


OVERSIGHT  OF   THE   FLOCK.  14] 

To  this  I  answer,  Is  it  necessity,  or  is  it  not,  that 
hath  cast  you  upon  such  a  charge  ?  If  it  be  not,  you 
excuse  one  sin  by  another.  How  durst  you  under- 
take what  you  knew  yourself  unable  to  perform,  when 
you  were  not  forced  to  it?  It  would  seem  you  had 
some  other  end  in  undertaking  it,  and  never  intended 
to  be  faithful  to  your  trust.  But  if  you  think  that 
you  were  necessitated  to  undertake  it,  I  would  ask 
you,  might  you  not  have  procured  assistance  for  so 
great  a  charge  ?  Have  you  done  all  you  could  with 
your  friends  and  neighbors,  to  get  maintenance  for 
another  to  help  you  ?  Have  you  not  as  much  mainte- 
nance yourself,  as  might  serve  yourself  and  another  ? 
What  though  it  will  not  serve  to  maintain  you  in 
fulness  ?  Is  it  not  more  reasonable  that  you  should 
pinch  your  flesh  and  family,  than  undertake  a  work 
that  you  cannot  perform,  and  neglect  the  souls  of  so 
many  of  your  flock  ?  I  know  that  what  I  say  will 
seem  hard  to  some,  but  to  me  it  is  an  unquestionable 
thing,  that,  if  you  have  but  a  hundred  pounds  a  year, 
it  is  your  duty  to  live  upon  part  of  it,  and  allow  the 
rest  to  a  competent  assistant,  rather  than  that  the 
flock  you  are  over  should  be  neglected.  If  you  say, 
that  it  is  a  hard  measure — your  wife  and  children 
cannot  so  live — I  answer,  first,  Do  not  many  fam- 
ilies in  your  parish  live  on  less  ?  Secondly,  Have  not 
many  able  ministers  in  the  prelate's  days  been  glad 
of  less,  with  liberty  to  preach  the  gospel  ?  There  are 
some  yet  living,  as  I  have  heard,  who  have  offered  the 
bishops  to  enter  into  bond  to  preach  for  nothing,  if 
they  might  but  have  liberty  to  preach  the  gospel. 
Thirdly,  if  you  shall  still  say,  that  you  cannot  live  so 


142  THE   REFORMED  PASTOR. 

meanly  as  poor  people  do,  I  farther  ask,  Can  your 
parishioners  better  endure  damnation,  than  you  can 
endure  want  and  poverty  ?  What,  do  you  call  your- 
selves ministers  of  the  gospel,  and  yet  are  the  souls  of 
men  so  base  in  your  eyes,  that  you  had  rather  they 
should  eternally  perish,  than  that  you  and  your  family 
should  live  in  a  low  and  poor  condition  ?  Nay,  should 
you  not  rather  beg  your  bread,  than  put  so  important 
a  matter  as  men's  salvation  upon  a  hazard  or  disad- 
vantage ;  yea,  as  hazard  the  damnation  of  but  one 
soul  ?  0  brethren,  it  is  a  miserable  thing  when  men 
study  and  talk  of  heaven  and  hell,  and  the  fewness  of 
the  saved,  and  the  difficulty  of  salvation,  and  be  not 
all  the  while  in  good  earnest.  If  you  were,  you  could 
never  surely  stick  at  such  matters  as  these,  and  let 
your  people  go  down  to  hell,  that  you  might  live  in 
higher  style  in  this  world.  Remember  this,  the  next 
time  you  are  preaching  to  them,  that  they  cannot  be 
saved  without  knowledge  ;  and  hearken  whether  con- 
science do  not  tell  you,  It  is  likely  they  might  be 
brought  to  knowledge,  if  they  had  but  diligent  instruc- 
tion and  exhortation  privately,  man  by  man  ;  and  if 
there  were  another  minister  to  assist  me,  this  might 
be  done  :  and,  if  I  would  live  sparingly,  and  deny  my 
flesh,  I  might  have  an  assistant.  Dare  I,  then,  let 
my  people  live  in  that  ignorance  which  I  myself  have 
told  them  is  damning,  rather  than  put  myself  and 
family  to  a  little  want  ? 

Must  I  turn  to  my  Bible  to  show  a  preacher  where 
it  is  written  that  a  man's  soul  is  worth  more  than  a 
world — much  more,  therefore,  than  a  hundred  pounds 
a  year  ?     Or  that  both  we  and  all  that  we  have  are 


OVERSIGHT  OF  THE  FLOCK.  143 

God's,  and  should  be  employed  to  the  utmost  for  his 
service  ?  Or  that  it  is  inhuman  cruelty  to  let  souls 
go  to  hell,  for  fear  my  wife  and  children  should  fare 
somewhat  the  harder,  or  live  at  lower  rates ;  when, 
according  to  God's  ordinary  way  of  working  by 
means,  I  might  do  much  to  prevent  their  misery,  if 
I  would  but  a  little  displease  my  flesh,  which  all  who 
are  Christ's  have  crucified  with  its  lusts?  Every 
man  must  render  to  God  the  things  that  are  God's, 
and  that,  let  it  be  remembered,  is  all  he  possesses. 
How  are  all  things  sanctified  to  us,  but  in  the  sepa- 
ration and  dedication  of  them  to  God  ?  Are  not  they 
all  his  talents,  and  must  be  employed  to  his  glory? 
Must  not  every  Christian  first  ask,  In  what  way  may 
I  most  honor  God  with  my  substance  ?  Do  we  not 
preach  these  things  to  our  people  ?  Are  they  true  to 
them,  and  not  to  us  ?  Yea,  more,  is  not  the  church- 
maintenance  devoted,  in  a  special  manner,  to  the 
service  of  God  for  the  church  ?  And  should  we  not 
then  use  it  for  the  utmost  furtherance  of  that  end  ? 
If  any  minister  who  hath  two  hundred  pounds  a 
year,  can  prove  that  a  hundred  pounds  of  it  may  do 
God  more  service,  if  it  be  laid  out  on  himself,  or  wife 
and  children,  than  if  it  maintain  one  or  two  suitable 
assistants  to  help  forward  the  salvation  of  the  flock, 
I  shall  not  presume  to  reprove  his  expenses ;  but 
where  this  cannot  be  proved,  let  not  the  practice  be 
justified. 

And  I  must  further  say,  that  this  poverty  is  not 
so  intolerable  and  dangerous  a  thing  as  it  is  pretended 
to  be.  If  you  have  but  food  and  raiment,  must  you 
not  therewith  be  content  ?  and  what  would  you  have 


144  THE  REFORMED  PASTOR. 

more  than  that  which  may  fit  you  for  the  work  of 
God  ?  It  is  not  "  purple  and  fine  linen,  and  faring 
sumptuously  every  day,"  that  is  necessary  for  this 
purpose.  "  A  man's  life  consisteth  not  in  the  abun- 
dance of  the  things  that  he  possesseth."  If  your 
clothing  be  warm,  and  your  food  be  wholesome,  you 
may  be  as  well  supported  by  it  to  do  God  service,  as 
if  you  had  the  fullest  satisfaction  to  your  flesh.  A 
patched  coat  may  be  warm,  and  bread  and  water  are 
wholesome  food.  He  that  wanteth  not  these,  hath 
but  a  poor  excuse  to  make  for  hazarding  men's  souls, 
that  he  may  live  on  dainties. 

But,  while  it  is  our  duty  to  take  heed  to  all  the 
flock,  we  must  pay  special  attention  to  some  classes 
in  particular.  By  many,  this  is  very  imperfectly 
understood,  and  therefore  I  shall  dwell  a  little  upon  it. 

I.  We  must  labor,  in  a  special  manner,  for  the 
conversion  of  the  unconverted.  The  work  of  conver- 
sion is  the  great  thing  we  must  drive  at ;  after  this 
we  must  labor  with  all  our  might.  Alas,  the  misery 
of  the  unconverted  is  so  great,  that  it  calieth  loudest 
to  us  for  compassion.  If  a  truly  converted  sinner  do 
fall,  it  will  be  but  into  sin  which  will  be  pardoned, 
and  he  is  not  in  that  hazard  of  damnation  by  it  as 
others  are.  Not  but  that  God  hateth  their  sins  as 
well  as  others,  or  that  he  will  bring  them  to  heaven, 
let  them  live  ever  so  wickedly  ;  but  the  Spirit  that  is 
within  them  will  not  suffer  them  to  live  wickedly, 
nor  to  sin  as  the  ungodly  do.  But  with  the  uncon- 
verted it  is  far  otherwise.  They  "  are  in  the  gall  of 
bitterness,  and  in  the  bond  of  iniquity,"  and  have  yet 


OVERSIGHT  OF   THE   FLOCK.  145 

no  part  nor  fellowship  in  the  pardon  of  their  sins,  or 
the  hope  of  glory.  We  have,  therefore,  a  work  of 
greater  necessity  to  do  for  them,  even  "  to  open  their 
eyes,  and  to  turn  them  from  darkness  to  light,  and 
from  the  power  of  Satan  unto  God  ;  that  they  may 
receive  forgiveness  of  sins,  and  an  inheritance  among 
them  who  are  sanctified."  He  that  seeth  one  man 
sick  of  a  mortal  disease,  and  another  only  pained  with 
the  toothache,  will  be  moved  more  to  compassionate 
the  former  than  the  latter  ;  and  will  surely  make 
more  haste  to  help  him,  though  he  were  a  stranger, 
and  the  other  a  brother  or  a  son.  It  is  so  sad  a  case 
to  see  men  in  a  state  of  damnation,  wherein  if  they 
should  die,  they  are  lost  for  ever,  that  methinks  we 
should  not  be  able  to  let  them  alone,  either  in  public 
or  private,  whatever  other  work  we  have  to  do.  I 
confess,  I  am  frequently  forced  to  neglect  that  which 
should  tend  to  the  further  increase  of  knowledge  in 
the  godly,  because  of  the  lamentable  necessity  of  the 
unconverted.  Who  is  able  to  talk  of  controversies,  or 
of  nice  unnecessary  points,  or  even  of  truths  of  a  lower 
degree  of  necessity,  how  excellent  soever,  while  he 
seeth  a  company  of  ignorant,  carnal,  miserable  sinners 
before  his  eyes,  who  must  be  changed  or  damned  ? 
Methinks  I  even  see  them  entering  upon  their  final 
woe.  Methinks  I  hear  them  crying  out  for  help — for 
speediest  help.  Their  misery  speaks  the  louder,  be- 
cause they  have  not  hearts  to  ask  for  help  themselves. 
Many  a  time  have  I  known  that  I  had  some  hearers 
of  higher  fancies,  that  looked  for  rarities,  and  were 
addicted  to  despise  the  ministry,  if  I  told  them  not 
something  more  than  ordinary ;  and  yet  I  could  not 


146  THE  REFORMED  PASTOR. 

find  in  my  heart  to  turn  from  the  necessities  of  the 
impenitent,  for  the  humoring  of  them  ;  nor  even  to 
leave  speaking  to  miserable  sinners  for  their  salvation, 
in  order  to  speak  so  much  as  should  otherwise  be 
done  to  weak  saints  for  their  confirmation  and  in- 
crease in  grace.  Methinks,  as  Paul's  "  spirit  was 
stirred  within  him,  when  he  saw  the  Athenians  wholly 
giv^n  to  idolatry,"  so  it  should  cast  us  into  one  of  his 
paroxysms,  to  see  so  many  men  in  the  greatest  danger 
of  being  everlastingly  undone.  Methinks,  if  by  faith 
we  did  indeed  look  upon  them  as  within  a  step  of  hell, 
it  would  more  effectually  untie  our  tongues  than 
Croesus'  danger  did  his  son's.  He  that  will  let  a  sin- 
ner go  down  to  hell  for  want  of  speaking  to  him,  doth 
set  less  by  souls  than  did  the  Redeemer  of  souls  ;  and 
less  by  his  neighbor  than  common  charity  will  allow 
him  to  do  by  his  greatest  enemy.  0  therefore,  breth- 
ren, whomsoever  you  neglect,  neglect  not  the  most 
miserable.  Whatever  you  pass  over,  forget  not  poor 
souls  that  are  under  the  condemnation  and  curse  of 
the  law,  and  who  may  look  every  hour  for  the  infernal 
execution,  if  a  speedy  change  do  not  prevent  it.  0 
call  after  the  impenitent,  and  ply  this  great  work  of 
converting  souls,  whatever  else  you  leave  undone.^ 

*  These  powerful  and  impressive  observations  we  cannot  too 
earnestly  recommend  to  the  attention  of  ministers.  We  have  no 
hesitation  in  saying,  that  the  most  of  preachers  whom  we  have 
known,  were  essentially  defective  in  the  grand  and  primary  object 
of  the  Christian  ministry — laboring  for  the  conversion  of 
souls.  From  the  general  strain  of  some  men's  preaching,  one 
would  almost  be  ready  to  conclude  that  there  were  no  sinners  in 
their  congregations  to  be  converted.  In  determining  the  propor- 
tion of  attention  which  a  minister  should  pay  to  particular  classes 


OVERSIGHT  OF   THE   FLOCK.  147 

II.  We  must  be  ready  to  give  advice  to  inquirers, 
who  come  to  us  with  cases  of  conscience ;  especially 


of  their  case,  are  unquestionably  the  principal  considerations 
which  should  weigh  with  him.  Now,  in  all  our  congregations, 
we  have  reason  to  fear,  the  unconverted  constitute  by  far  the 
majority :  their  situation  is  peculiarly  pitiable ;  their  opportuni- 
ties of  salvation  will  soon  be  for  ever  over )  their  danger  is  not 
only  very  great,  but  very  imminent ;  they  are  not  secure  from  ever- 
lasting misery,  even  for  a  single  moment.  Surely,  then,  the 
unconverted  demand  by  far  the  largest  share  of  the  Christian 
minister's  attention,  and  yet  from  many  they  receive  but  a  very 
small  share  of  attention;  their  case,  when  noticed  at  all,  is  noticed 
only,  as  it  were,  by  the  by.  This,  no  doubt,  is  a  principal  cause, 
that  among  us  there  are  so  few  conversions  by  the  preaching  of 
the  word,  and  especially  in  the  congregations  of  particular  min- 
isters. We  feel  this  subject  to  be  of  such  transcendent  impor- 
tance, that  we  trust  we  shall  be  excused  for  here  introducing  a 
quotation  connected  with  it,  from  another  work  of  our  author. 

"It  is  not,"  says  he,  in  his  Mischiefs  of  Self-ignorance,  ''a 
general,  dull  discourse,  or  critical  observations  upon  words,  or  the 
subtle  decision  of  some  nice  and  curious  questions  of  the  schools, 
nor  is  it  a  neat  and  well-composed  speech  about  some  other  dis- 
tant matters,  that  is  likely  to  acquaint  a  sinner  with  himself. 
How  many  sermons  may  we  hear,  that  are  levelled  at  some  mark 
or  other,  which  is  very  far  from  the  hearers'  hearts,  and  there- 
fore are  never  likely  to  convince  them,  or  open  and  convert 
them.  And  if  our  congregations  were  in  such  a  case  as  that 
they  needed  no  closer  quickening  work,  such  preaching  might  be 
borne  with  and  commended.  But  when  so  many  usually  sit  be- 
fore us  that  must  shortly  die,  and  yet  are  unprepared  for  death ; 
and  that  are  condemned  by  the  law  of  God,  and  must  be  pardon- 
ed or  finally  condemned ;  that  must  be  saved  from  their  sins,  that 
they  may  be  saved  from  everlasting  misery — I  think  it  is  time 
for  us  to  talk  to  them  of  such  things  as  most  concern  them,  and 
that  in  such  a  manner  as  may  most  effectually  convince,  awaken, 
and  change  them. 

"  A  man  that  is  ready  to  be  drowned,  is  not  at  leisure  for  a 
song  or  a  dance  :  and  a  man  that  is  ready  to  be  hanged,  methinks 


US  THE   REFORMED  PASTOR. 

the  great  case  which  the  Jews  put  to  Peter,  and  the 
jailor  to  Paul  and  Silas,  "What  must  we  do  to  be 

should  not  find  himself  at  leisure  to  hear  a  man  show  his  wit  and 
reading  only,  if  not  his  folly  and  malice,  against  a  life  of  holi- 
ness. Nor  should  you  think  that  suitable  to  such  men's  case  that 
doth  not  evidently  tend  to  save  them.  But  alas,  how  often  have 
we  heard  such  sermons  as  tend  more  to  diversion  than  direction, 
to  fill  their  minds  with  other  matters,  and  find  them  something 
else  to  think  of,  lest  they  should  study  themselves,  and  know  their 
misery.  A  preacher  that  seems  to  speak  religiously,  by  a  dry, 
sapless  discourse,  that  is  called  a  sermon,  may  more  plausibly 
and  easily  ruin  him.  And  his  conscience  will  more  quietly  suffer 
him  to  be  taken  off"  the  necessary  care  of  his  salvation,  by  some- 
thing that  is  like  it.  and  pretends  to  do  the  work  as  well,  than  by 
the  grosser  avocations  or  the  scorn  of  fools.  And  he  will  be  more 
tamely  turned  from  religion,  by  something  that  is  called  religion, 
and  which  he  hopes  may  serve  the  turn,  than  by  open  wicked- 
ness, or  impious  defiance  of  God  and  reason.  But  how  often  do 
we  hear  sermons  applauded,  which  force  us,  in  compassion  to 
men's  souls,  to  think,  O  what  is  all  this  to  the  opening  of  a  sin- 
ner's heart  unto  himself,  and  showing  him  his  unregenerate  state? 
What  is  this  to  the  conviction  of  a  self-deluding  soul,  that  is  pass- 
ing into  hell  with  the  confident  expectations  of  heaven?  What 
is  this  to  show  men  their  undone  condition,  and  the  absolute 
necessity  of  Christ,  and  of  renewing  grace  ?  What  is  in  this  to 
lead  men  up  from  earth  to  heaven,  and  to  acquaint  them  with 
the  unseen  world,  and  to  help  them  to  the  life  of  faith  and  love, 
and  to  the  mortifying  and  pardon  of  their  sins  ?  How  little  skill 
have  many  miserable  preachers  in  the  searching  of  the  heart, 
and  helping  men  to  know  themselves  whether  Christ  be  in 
them,  or  whether  they  be  reprobates.  And  how  little  care  and 
diligence  is  used  by  them  to  call  men  to  the  trial,  and  help  them 
in  the  examining  and  judging  of  themselves,  as  if  it  were  a  work 
of  no  necessity.  '  They  have  healed  the  hurt  of  the  daughter  of 
my  people  slightly,  saying,  Peace,  peace,  when  there  is  no  peace, 
saith  the  Lord,' 

"  It  is  a  plain  and  terrible  passage,  '•  He  that  saith  to  the 
wicked,  Thou  art  righteous ;  him  shall  the  people  curse,  nations 
shall  abhor  him.'      Such   injustice   in   a  judge  or  witness  that 


OVERSIGHT  OF   THE   FLOCK.  149 

saved?"  A  minister  is  not  to  be  merely  a  public 
preacher,  but  to  be  known  as  a  counsellor  for  their 

determines  but  in  order  to  temporal  rewards  or  punishments,  is 
odious.  But  in  a  messenger  that  professeth  to  speak  to  men  in 
the  name  of  God,  and  in  the  stead  of  Jesus  Christ — when  the 
determination  hath  respect  to  the  consciences  of  men,  and  to  their 
endless  joy  or  torment — how  odious  and  horrid  a  crime  must  it  be 
esteemed,  to  persuade  the  wicked  that  he  is  righteous,  or  to  speak 
that  which  tendeth  to  persuade  him  of  it,  though  not  in  open,  plain 
expressions.  What  perfidious  dealing  is  this  against  the  holy- 
God.  What  an  abuse  of  our  Redeemer,  that  his  pretended  mes- 
sengers should  make  him  seem  to  judge  quite  contrary  to  his 
holiness  and  to  his  law,  and  to  the  judgment  which  indeed  he 
passeth,  and  will  pass,  on  all  that  live  and  die  unsanctified. 
What  vile  deceit  and  cruelty  against  the  souls  of  men  are  such 
preachers  guilty  of.  that  would  make  them  believe  that  all  is 
well  with  them,  or  that  their  state  is  safe  or  tolerable,  till  they 
must  find  it  otherwise  to  their  everlasting  woe.  What  shame, 
what  punishment  can  be  too  great  for  such  a  wretch,  when  the 
neglect,  and  making  light  of  Christ  and  his  salvation,  is  the  com- 
mon road  to  hell ;  and  most  men  perish  because  they  value  not, 
and  use  not  the  necessary  means  of  their  recovery  ?  For  a  man, 
in  the  name  of  a  minister  of  the  gospel,  to  cheat  them  into  such 
undervaluings  and  neglects  as  are  like  to  prove  their  condemna- 
tion— what  is  this  but  to  play  the  minister  of  Satan,  and  to  do 
his  work  in  the  name  and  garb  of  a  minister  of  Christ?  It  is 
damnable  treachery  against  Christ,  and  against  the  people's  souls, 
to  hide  their  misery  when  it  is  your  office  to  reveal  it ;  and  to  let 
people  deceive  themselves  in  the  matters  of  salvation,  and  not  to 
labor  diligently  to  undeceive  them.  But  some  go  further,  and 
more  openly  act  the  part  of  Satan,  by  reproaching  the  most  faith- 
ful servants  of  the  Lord,  and  laboring  to  bring  the  people  into  a 
conceit  that  seriousness  and  carefulness  in  the  matters  of  God 
and  salvation,  are  but  hypocrisy  and  unnecessary  strictness. 
And  in  their  company  and  converse,  they  give  so  much  counte- 
nance to  the  ungodly,  and  cast  so  much  secret  or  open  scorn  upon 
those  that  would  live  according  to  the  Scriptures,  as  hardeneth 
multitudes  in  their  impenitency.  0  dreadful  reckoning  to  these 
unfaithful  shepherds,  when  they  must  answer  for  the  ruin  of  their 


150  THE   REFORMED  PASTOR. 

souls,  as  the  physician  is  for  their  bodies,  and  the 
lawyer  for  their  estates ;  so  that  each  man  who  is  in 

miserable  flocks.  How  great  will  their  damnation  be,  which 
must  be  aggravated  by  the  damnation  of  so  many  others.  When 
the  question  is.  How  came  so  many  souls  to  perish  ?  the  answer 
must  be,  Because  they  set  light  by  Christ  and  holiness,  which 
should  have  saved  them.  But  what  made  them  set  light  by 
Christ  and  holiness  ?  It  was  their  deceitful  confidence,  that  they 
had  so  much  part  in  Christ  and  holiness  as  would  suffice  to  save 
them,  though  indeed  they  were  unsanctified  strangers  unto  both. 
They  were  not  practically  acquainted  with  their  necessities.  But 
how  came  they  to  continue  thus  ignorant  of  themselves,  till  it 
was  too  late?  Because  they  had  teachers  that  kept  them  stran- 
gers to  the  nature  of  true  holiness,  and  did  not  labor,  publicly 
and  privately,  to  convince  them  of  their  undone  condition,  and  to 
drive  them  to  Christ,  that  by  him  they  might  have  life.  Woe  to 
such  teachers  that  ever  they  were  born,  that  must  then  be  found 
under  the  guilt  of  such  perfidiouisness  and  cruelty.  Had  they 
ever  felt  themselves  what  it  is  to  be  pursued  by  the  law  and  con- 
science, and  with  broken  hearts  to  cast  themselves  on  Christ,  as 
their  only  hope  and  refuge :  and  what  it  is  to  be  sanctified,  and 
to  be  sensible  of  all  his  love — they  would  take  another  course 
with  sinners,  and  talk  of  sin  and  Christ  and  holiness  at  other 
rates,  and  not  deceive  their  people  with  themselves.7' 

To  this  powerful  and  impressive  statement  of  our  author,  I 
trust  the  reader  will  excuse  me  for  adding  the  following  quotation 
from  a  sermon  by  my  venerated  father,  the  Rev.  John  Brown,  of 
Haddington,  "  On  the  Evil  of  Neglecting  to  raise  up  Spiritual 
Children  to  Christ." 

"  Compassion,"  says  he,  u  to  the  infinite  need  of  our  children, 
servants,  hearers,  and  neighbors,  demands  our  utmost  care  and 
labor,  to  raise  up  a  spiritual  seed  to  Jesus  Christ.  You  parents 
and  masters  can  scarcely  look  about  you  in  your  houses,  but  you 
must  see  a  child  or  servant,  if  not  several — nor  can  you  ministers 
look  from  your  pulpits,  but  you  behold  scores  or  hundreds  of  hear- 
ers, whose  souls  are  grievously  polluted  by  lusts — tormented  by 
devils — cursed  and  plagued  by  an  angry  God — standing  upon  the 
very  brink  of  eternity,  under  a  sentence  of  divine  condemnation, 
without  any  certainty  of  a  moment's  reprieve  from  hell — sus- 


OVERSIG-HT   OF   THE    FLOCK.  151 

doubts  and  straits  may  bring  his  case  to  him  for  res- 
olution ;  as  Nicodemus  came  to  Christ,  and  as  it  was 
usual  with  the  people  of  old  to  go  to  the  priest,  "whose 
lips  must  keep  knowledge,  and  at  whose  mouth  they 
must  ask  the  law,  because  he  is  the  messenger  of  the 
Lord  of  hosts."  But  as  the  people  have  become  un- 
acquainted with  this  office  of  the  ministry,  and  with 
their  own  duty  and  necessity  in  this  respect,  it  be- 
longeth  to  us  to  acquaint  them  with  it,  and  to  press 
them  publicly  to  come  to  us  for  advice  about  the 

pended  over  the  lake  of  fire  and  brimstone,  by  the  small  thread  of 
human  life,  and  almost  outwearied  patience  of  God.  Hark,  how 
their  need  accosts  us  with  an  exceeding  bitter  cry,  l  Have  pity 
on  me,  0  my  friends,  for  the  hand  of  God  toucheth  me.  I  perish — 
I  perish — I  for  ever,  for  ever  perish.  Have  pity  on  me,  for  my 
sins  sink  me — devils  drag  me — and  an  angry  God  thrusts  me  down 
to  the  lowest  hell.  Ah,  who  shall  dwell  with  devouring  fire? 
Who  shall  dwell  with  everlasting  burnings  ?  Will  no  man — no 
parent,  no  master,  no  minister  care  for  my  soul  ?  Ah,  have 
you  no  bowels — no  compassion  for  an  immortal  soul  ?  Pretend 
you  to  be  Christians,  while  so  unlike  Christ?  Will  you  not 
speak  one  word  to  me,  or  utter  one  groan  to  God  for  my  eternal 
salvation  ?'  With  awful  dread  let  us  look  abroad  into  the  world. 
Of  about  a  thousand  millions  of  inhabitants  of  our  globe,  perhaps 
scarcely  ten — nay,  perhaps  scarcely  five  millions  have  the  gos- 
pel of  salvation  truly  preached  to  them.  In  our  own  country, 
the  bulk,  particularly  of  the  rising  generation,  through  ignorance, 
unconcern,  pride,  infidelity,  and  profaneness,  appear  pushing 
themselves  and  one  another  headlong  into  the  bottomless  pit. 
What  can  we  be  but  beasts — but  devils,  if  we  stand  unconcerned 
at  the  sight  ?  Hark  how  Jehovah  bespeaks  us  :  '  If  thou  forbear 
to  deliver  them  who  are  drawn  unto  death,'  eternal  death,  i  and 
those  that  are  ready  to  be  slain,'  ready  to  be  damned ;  l  if  thou 
sayest,  Behold,  we  knew  it  not ;  doth  not  he  that  pondereth  the 
heart,  consider  it  ?  and  he  that  keepeth  thy  soul,  doth  not  he 
know  it  ?  And  shall  not  he  render  to  every  man  according  to  his 
works?'"     Editor. 


152  THE   REFORMED  PASTOR. 

great  concerns  of  their  souls.  We  must  not  only  ne 
willing  to  take  the  trouble,  but  should  draw  it  upon 
ourselves,  by  inviting  them  to  come.  What  abun- 
dance of  good  might  we  do,  could  we  but  bring  them 
to  this.  And  doubtless  much  might  be  done  in  it,  if 
we  did  our  duty.  How  few  have  I  ever  heard  of, 
who  have  heartily  pressed  their  people  to  their  duty 
in  this  respect.  Oh,  it  is  a  sad  case  that  men's  souls 
should  be  so  injured  and  hazarded  by  the  total  neg- 
lect of  so  great  a  duty,  and  that  ministers  should 
scarcely  ever  tell  them  of  it,  and  awaken  them  to  it. 
Were  your  hearers  but  duly  sensible  of  the  need  and 
importance  of  this,  you  would  have  them  more  fre- 
quently knocking  at  your  doOrs,  and  making  known 
to  you  their  sad  complaints,  and  begging  your  advice. 
I  beseech  you,  then,  press  them  more  to  this  duty  for 
the  future,  and  see  that  you  perform  it  carefully  when 
they  do  seek  your  help.  To  this  end,  it  is  very  nec- 
essary that  you  be  well  acquainted  with  practical 
cases,  and  especially  that  you  be  acquainted  with  the 
nature  of  saving  grace,  and  able  to  assist  them  in 
trying  their  state,  and  in  resolving  the  main  question 
that  concerns  their  everlasting  life  or  death.  One 
word  of  seasonable,  prudent  advice,  given  by  a  min- 
ister to  persons  in  necessity,  may  be  of  more  use  than 
many  sermons.  "A  word  fitly  spoken,"  says  Solo- 
mon, "  how  good  is  it !" 

III.  We  must  study  to  build  up  those  who  are 
already  truly  converted.  In  this  respect  our  work 
is  various,  according  to  the  various  states  of  Chris- 
tians. 

1.  There  are  many  of  our  flock  that  are  young1 


OVERSIGHT   OF   THE   FLOCK.  153 

and  iveak,  who,  though  they  are  of  long  standing,  are 
yet  of  small  proficiency  or  strength.  This,  indeed,  is 
the  most  common  condition  of  the  godly.  Most  of 
them  content  themselves  with  low  degrees  of  grace ; 
and  it  is  no  easy  matter  to  get  them  higher.  To 
bring  them  to  higher  and  stricter  opinions  is  compar- 
tively  easy  ;  that  is,  to  bring  them  from  the  truth 
into  error,  on  the  right  hand  as  well  as  on  the  left ; 
but  to  increase  their  knowledge  and  gifts  is  not  easy, 
and  to  increase  their  graces  is  the  hardest  of  all.  It 
is  a  very  sad  thing  for  Christians  to  be  weak  :  it  ex- 
poseth  us  to  danger,  it  abateth  our  consolations,  and 
taketh  off  the  sweetness  of  wisdom's  ways ;  it  mak- 
eth  us  less  serviceable  to  God  and  man,  to  bring 
less  honor  to  our  Master,  and  to  do  less  good  to  all 
about  us. 

Now,  seeing  the  case  of  weakness  in  the  converted 
is  so  sad,  how  diligent  should  we  be  to  cherish  and 
increase  their  grace.  The  strength  of  Christians  is 
the  honor  of  the  church.  When  they  are  inflamed 
with  the  love  of  G-od,  and  live  by  a  lively  working 
faith,  and  set  light  by  the  profits  and  honors  of  the 
world,  and  love  one  another  with  a  pure  heart  fer- 
vently, and  can  bear  and  heartily  forgive  a  wrong, 
and  suffer  joyfully  for  the  cause  of  Christ,  and  study 
to  do  good,  and  walk  inoffensively  and  harmlessly  in 
the  world,  are  ready  to  be  servants  to  all  men  for  their 
good,  becoming  all  things  to  all  men  in  order  to  win 
them  to  Christ,  and  yet  abstaining  from  the  appear- 
ance of  evil,  and  seasoning  all  their  actions  with  a 
sweet  mixture  of  prudence,  humility,  zeal,  and  heav- 
enly-mindedness,  0  what  an  honor  are  such  to  their 


154  THE   REFORMED  PASTOR. 

professions !  What  an  ornament  to  the  church,  and 
how  serviceable  to  God  and  man  !  Men  would  sooner 
believe  that  the  gospel  is  from  heaven,  if  they  saw 
more  such  effects  of  it  upon  the  hearts  and  lives  of 
them  who  profess  it.  The  world  is  better  able  to 
read  the  nature  of  religion  in  a  man's  life  than  in  the 
Bible.  "  They  that  obey  not  the  word,  may  be  won 
by  the  conversation"  of  such  as  are  thus  eminent  for 
godliness.  It  is  therefore  a  most  important  part  of 
our  work  to  labor  more  in  the  polishing  and  perfect- 
ing of  the  saints,  that  they  may  be  strong  in  the 
Lord,  and  fitted  for  their  Master's  service. 

2.  Another  class  of  converts  that  need  our  special 
help,  are  those  who  labor  under  some  particular  cor- 
ruption, which  keeps  under  their  graces,  and  makes 
them  a  trouble  to  others,  and  a  burden  to  themselves. 
Alas,  there  are  too  many  such  persons.  Some  are 
particularly  addicted  to  pride,  and  others  to  worldly- 
mi  ndedness  ;  some  to  sensual  desires,  and  others  to 
frowardness,  or  other  evil  passions.  Now,  it  is  our 
duty  to  give  assistance  to  all  these ;  and  partly  by 
dissuasions,  and  clear  discoveries  of  the  odiousness  of 
the  sin,  and  partly  by  suitable  directions  about  the 
remedy,  to  help  them  to  a  more  complete  conquest  of 
their  corruptions.  We  are  leaders  of  Christ's  army 
against  the  powers  of  hell,  and  must  resist  all  the 
works  of  darkness  wherever  we  find  them,  even  though 
it  should  be  in  the  children  of  light.  We  must  be  no 
more  tender  of  the  sins  of  the  godly  than  of  the  un- 
godly, nor  any  more  befriend  them  or  favor  them. 
By  how  much  more  we  love  their  persons,  by  so  much 
the  more  must  we  manifest  it,  by  making  opposition 


OVERSIGHT  OF   THE   FLOCK.  155 

to  their  sins.  And  yet  we  must  expect  to  meet  with 
some  tender  persons  here,  especially  when  iniquity 
hath  got  any  head,  and  made  a  party,  and  many  have 
fallen  in  love  with  it ;  they  will  be  as  pettish  and  as 
impatient  of  reproof  as  some  worse  men,  and  perhaps 
will  interest  even  piety  itself  in  their  faults.  But  the 
ministers  of  Christ  must  do  their  duty,  notwithstand- 
ing their  peevishness,  and  must  not  so  far  hate  their 
brother  as  to  forbear  rebuking  him,  or  suffer  sin  to 
lie  upon  his  soul.  It  must,  no  doubt,  be  done  with 
much  prudence,  yet  done  it  must  be. 

3.  Another  class  who  demand  special  help  are 
declining'  Christians,  that  are  either  fallen  into  some 
scandalous  sin,  or  else  abate  their  zeal  and  diligence, 
and  show  that  they  have  lost  their  former  love.  As 
the  case  of  backsliders  is  very  sad,  so  our  diligence 
must  be  very  great  for  their  recovery.  It  is  sad  to 
them  to  lose  so  much  of  their  life  and  peace  and  ser- 
viceableness  to  God,  and  to  become  so  serviceable  to 
Satan  and  his  cause.  It  is  sad  to  us  to  see  that  all 
our  labor  is  come  to  this ;  and  that,  when  we  have 
taken  so  much  pains  with  them,  and  have  had  so 
much  hopes  of  them,  all  should  be  so  far  frustrated. 
It  is  saddest  of  all,  that  God  should  be  so  dishonored 
by  those  whom  he  hath  so  loved,  and  for  whom  he 
hath  done  so  much,  and  that  Christ  should  be  so 
wounded  in  the  house  of  his  friends.  Besides,  partial 
backsliding  hath  a  natural  tendency  to  total  apos- 
tasy, and  would  effect  it,  if  special  grace  did  not  pre- 
vent it. 

Now,  the  more  melancholy  the  case  of  such  Chris- 
tians is,  the  more  must  we  exert  ourselves  for  their 


156  THE   REFORMED  PASTOR. 

recovery.  We  must  "restore  those  that  are  over- 
taken in  a  fault,  in  the  spirit  of  meekness,"  and  yet 
see  that  the  sore  be  thoroughly  searched  and  healed, 
and  the  joint  be  well  set  again,  whatever  pain  it  may 
cost.  We  must  look  especially  to  the  honor  of  the 
gospel,  and  see  that  they  give  such  evidence  of  re- 
pentance, and  make  such  full  confession  of  their  sin, 
that  some  reparation  be  thereby  made  to  the  church 
and  their  holy  profession,  for  the  wound  they  have 
given  to  religion.  Much  skill  is  necessary  for  restor- 
ing such  a  soul. 

4.  The  last  class  whom  I  shall  here  notice,  as  re- 
quiring our  attention,  are  the  strong ;  for  they  also 
have  need  of  our  assistance — partly  to  preserve  the 
grace  they  have ;  partly  to  help  them  in  making  fur- 
ther progress,  and  partly  to  direct  them  in  improving 
their  strength  for  the  service  of  Christ,  and  the  assist- 
ance of  their  brethren ;  and  also  to  encourage  them 
to  persevere,  that  they  may  receive  the  crown.  All 
these  are  the  objects  of  the  ministerial  work,  and  in 
respect  to  each  of  them,  we  must  "  take  heed  to  all 
the  flock." 

IV.  We  must  have  a  special  eye  upon  families, 
to  see  if  they  are  well  ordered,  and  the  duties  of  each 
relation  performed.  The  life  of  religion,  and  the  wel- 
fare and  glory  both  of  the  church  and  of  the  state, 
depend  much  on  family  government  and  duty.  If  we 
suffer  the  neglect  of  this,  we  shall  undo  all.  What 
are  we  like  to  do  ourselves  to  the  reforming  of  a  con- 
gregation, if  all  the  work  be  cast  on  us  alone  ;  and 
masters  of  families  neglect  that  necessary  duty  of 
their  own,  by  which  they  are  bound  to  help  us?     If 


OVERSIGHT  OF   THE    FLOCK.  157 

any  good  be  begun  by  the  ministry  in  any  soul,  a 
careless,  prayerless,  worldly  family  is  likely  to  stifle 
it,  or  very  much  hinder  it ;  whereas,  if  you  could 
but  get  the  rulers  of  families  to  do  their  duty,  to 
take  up  the  work  where  „you  left  it,  and  help  it  on, 
what  abundance  of  good  might  be  done.  I  beseech 
you,  therefore,  if  you  desire  the  reformation  and  wel- 
fare of  your  people,  do  all  you  can  to  promote  family 
religion.  To  this  end,  let  me  entreat  you  to  attend 
to  the  following  things  : 

1.  Get  information  how  each  family  is  ordered, 
that  you  may  know  how  to  proceed  in  your  endeav- 
ors for  their  further  good. 

2.  Go  occasionally  among  them,  when  they  are 
likely  to  be  most  at  leisure,  and  ask  the  master  of 
the  family,  Whether  he  prays  with  them,  and  reads 
the  Scripture,  or  what  he  doth  ?  Labor  to  convince 
such  as  neglect  this  of  their  sin ;  and  if  you  have 
opportunity,  pray  with  them  before  you  go,  and  set 
them  an  example  of  what  you  would  have  them  do. 
Perhaps,  too,  it  might  be  well  to  get  a  promise  from 
them,  that  they  will  make  more  conscience  of  their 
duty  for  the  future. 

3.  If  you  find  any,  through  ignorance  and  want 
of  practice,  unable  to  pray,  persuade  them  to  study 
their  own  wants,  and  to  get  their  hearts  affected  with 
them ;  and  in  the  meanwhile  advise  them  to  use  a 
form  of  prayer,  rather  than  not  pray  at  all.  Tell 
them,  however,  that  it  is  their  sin  and  shame  that 
they  have  lived  so  negligently  as  to  be  so  ignorant  of 
their  own  necessities,  as  not  to  know  how  to  address 
God  in  prayer,  when  every  beggar  can  find  words  to 


158  THE   REFORMED  PASTOR. 

ask  an  alms ;  and  that  they  must  learn  to  do  better 
as  speedily  as  possible,  seeing  prayer  should  come 
from  the  bottom  of  the  heart,  and  be  varied  accord- 
ing to  our  necessities  and  circumstances. 

4.  See  that  in  every  family  there  are  some  useful 
books  beside  the  Bible.  If  they  have  none,  persuade 
them  to  buy  some :  if  they  be  not  able  to  buy  them, 
give  them  some  if  you  can.  If  you  are  not  able  your- 
self, get  some  gentlemen,  or  other  rich  persons,  that 
are  ready  to  good  works,  to  do  it.  And  engage  them 
to  read  them  at  night,  when  they  have  leisure,  and 
especially  on  the  Lord's  day. 

5.  Direct  them  how  to  spend  the  Lord's  day ;  how 
to  dispatch  their  worldly  business,  so  as  to  prevent 
encumbrances  and  distractions;  and  when  they  have 
been  at  church,  how  to  spend  the  time  in  their  fami- 
lies. The  life  of  religion  dependeth  much  on  this, 
because  poor  people  have  no  other  free  considerable 
time ;  and  therefore,  if  they  lose  this,  they  lose  all, 
and  will  remain  ignorant  and  brutish.  Persuade  the 
master  of  every  family  to  cause  his  children  and  ser- 
vants to  repeat  the  catechism  to  him  every  Sabbath 
evening,  and  to  give  him  some  account  of  what  they 
have  heard  at  church  during  the  day. 

Neglect  not,  I  beseech  you,  this  important  part 
of  your  work.  Get  masters  of  families  to  do  their 
duty,  and  they  will  not  only  spare  you  a  great  deal 
of  labor,  but  they  will  essentially  promote  the  suc- 
cess of  your  labors.  If  a  captain  can  get  the  officers 
under  him  to  do  their  duty,  he  may  rule  the  soldiers, 
with  far  less  trouble  than  if  all  lay  upon  his  shoul- 
ders.    You  are  not  likely  to  see  any  general  refor- 


OVERSIGHT  OF   THE   FLOCK.  150 

mation,  till  you  procure  family  reformation.  Some 
little  religion  there  may  be,  here  and  there,  bufr  while 
it  is  confined  to  single  persons,  and  is  not  promoted 
in  the  family  circle,  it  will  not  prosper,  nor  promise 
much  future  increase. 

V.  We  must  be  diligent  in  visiting  the  sick,  and 
assisting  them  to  prepare  either  for  a  fruitful  life  or 
a  happy  death.  Though  this  should  be  the  business 
of  all  our  life,  yet  doth  it,  at  such  a  season,  require 
extraordinary  care  both  of  them  and  us.  When  time 
is  almost  gone,  and  they  must  now  or  never  be  recon- 
ciled to  God,  0  how  doth  it  concern  them  to  redeem 
those  hours,  and  to  lay  hold  on  eternal  life.  And 
when  we  see  that  we  are  like  to  have  but  a  few  days 
or  hours  more  to  speak  to  them,  in  order  to  their 
everlasting  welfare,  who  that  is  not  a  block  or  an 
infidel,  would  not  be  much  with  them,  and  do  all  he 
can  for  their  salvation  in  that  short  space  ? 

Will  it  not  awaken  us  to  compassion,  to  look  on 
a  languishing  man,  and  to  think  that  within  a  few 
days  his  soul  will  be  in  heaven  or  in  hell?  Surely  it 
will  try  the  faith  and  seriousness  of  ministers,  to  be 
much  about  dying  men.  They  will  thus  have  oppor- 
tunity to  discern  whether  they  themselves  are  in  good 
earnest  about  the  matters  of  the  life  to  come.  So 
great  is  the  change  that  is  made  by  death,  that  it 
should  awaken  us  to  the  greatest  sensibility  to  see  a 
man  so  near  it,  and  should  excite  in  us  the  deepest 
pangs  of  compassion  to  do  the  office  of  inferior  angels 
for  the  soul,  before  it  departs  from  the  body,  that  it 
may  be  ready  for  the  convoy  of  superior  angels  to 
the  "inheritance  of  the  saints  in  light."     When  a 


160  THE  REFORMED  PASTOR, 

man  is  almost  at  his  journey's  end,  and  the  next  step 
brings  him  to  heaven  or  hell,  it  is  time  for  us,  while 
there  is  hope,  to  help  him  if  we  can. 

And  as  their  present  necessity  should  move  us  to 
embrace  that  opportunity  for  their  good,  so  should 
the  advantage  that  sickness  and  the  prospect  of  death 
affordeth.  Even  the  stoutest  sinners  will  hear  us  on 
their  death-bed,  though  they  scorned  us  before.  They 
will  then  let  fall  their  fury,  and  be  as  gentle  as  lambs, 
who  were  before  as  untractable  as  lions.  I  find  not 
one  in  ten,  of  the  most  obstinate,  scornful  wretches 
in  my  parish,  but  when  they  come  to  die,  will  hum- 
ble themselves,  confess  their  faults,  and  seem  peni- 
tent, and  promise,  if  they  should  recover,  to  reform 
their  lives.  Oh,  how  resolvedly  will  the  worst  of 
sinners  seem  to  cast  away  their  sins,  and  cry  out  of 
their  folly,  and  of  the  vanity  of  this  world,  when  they 
see  that  death  is  in  good  earnest  with  them.  Per- 
haps you  will  say,  that  these  forced  changes  are  not 
cordial,  and  that  therefore  we  have  no  great  hope 
of  doing  them  any  saving  good.  I  confess  it  is  very 
common  for  sinners  to  be  frightened  into  ineffectual 
purposes,  but  not  so  common  to  be  at  such  a  season 
converted  to  the  Saviour.  It  should  make  both  them 
and  us  the  more  diligent  in  the  time  of  health,  be- 
cause true  conversion  at  the  hour  of  death  is  so  rare ; 
but  yet  we  should  bestir  us  at  the  last,  in  the  use 
of  the  best  remedies,  because  true  conversion  is  then 
possible. 

But  as  I  do  not  intend  to  furnish  a  directory  for 
the  whole  ministerial  work,  I  will  not  stop  to  tell  you 
particularly  what  must  be  done  for  men  in  their  last 


OVERSIGHT   OF   THE    FLOCK.  161 

extremity,  but  shall  notice  only  three  or  four  things, 
as  particularly  worthy  of  your  attention. 

1.  Stay  not  till  their  strength  and  understanding 
are  gone,  and  the  time  so  short  that  you  scarcely 
know  what  to  do ;  but  go  to  them  as  soon  as  you  hear 
they  are  sick,  whether  they  send  for  you  or  not. 

2.  "When  the  time  is  so  short  that  there  is  no 
opportunity  to  instruct  them  in  the  principles  of 
religion  in  order,  be  sure  to  ply  the  main  points,  and 
to  dwell  on  those  truths  which  are  most  calculated 
to  promote  their  conversion,  showing  them  the  glory 
of  the  life  to  come,  and  the  way  by  which  it  was 
purchased  for  us,  and  the  great  sin  and  folly  of  their 
having  neglected  it  in  time  of  health;  but  yet  the 
possibility  that  remaineth  of  their  still  obtaining  it, 
if  they  will  believe  in  Christ  the  only  Saviour. 

3.  If  they  recover,  be  sure  to  remind  them  of 
their  promises  and  resolutions  in  time  of  sickness. 
G-o  to  them  purposely  to  set  them  home  to  their  con- 
sciences; and  whenever  afterwards  you  see  them 
remiss,  go  to  them,  and  put  them  in  mind  of  what 
they  said  when  they  were  stretched  on  a  sick-bed. 
And  because  it  is  of  such  use  to  them  who  recover, 
and  hath  been  the  means  of  the  conversion  of  many 
souls,  it  is  very  necessary  that  you  go  to  them  whose 
sickness  is  not  mortal,  as  well  as  to  those  who  are 
dying,  that  so  you  may  have  some  advantage  to 
move  them  to  repentance,  and  may  afterwards  have 
this  to  plead  against  their  sins ;  as  a  bishop  of  Colen 
is  said  to  have  answered  the  emperor  Sigismund, 
when  he  asked  him  what  was  the  way  to  be  saved, 
that  "he  must  be  what  he  purposed,  or  promised  to 


162  THE   REFORMED  PASTOR. 

be,  when  he  was  last  troubled  with  the  stone  and 
the  gout." 

VI.  We  must  reprove  and  admonish  those  who 
live  offensively  or  impenitently \  Before  we  bring 
such  matters  before  the  church,  it  is  ordinarily  most 
fit  for  the  minister  to  try  himself  what  he  can  do  in 
private,  to  bow  the  sinner  to  repentance,  especially 
if  it  be  not  a  public  crime.  Here  there  is  much  skill 
required,  and  a  difference  must  be  made  according 
to  the  various  tempers  of  the  offenders;  but  with  the 
most  it  will  be  necessary  to  speak  with  the  greatest 
plainness,  to  shake  their  careless  hearts,  and  make 
them  see  what  it  is  to  dally  with  sin;  to  let  them 
know  the  evil  of  it,  and  its  sad  effects  in  respect  both 
of  God  and  themselves. 

VII.  The  last  part  of  our  oversight  which  I  shall 
notice,  consisteth  in  the  exercise  of  church-discipline. 
This  consisteth,  after  the  aforesaid  private  reproofs, 
in  more  public  reproof,  combined  with  exhortation  to 
repentance — in  prayer  for  the  offender — in  restoring 
the  penitent — and  in  excluding  and  avoiding  the 
impenitent. 

1.  In  the  case  of  public  offences,  and  even  of  those 
of  a  more  private  nature,  when  the  offender  remains 
impenitent,  he  must  be  reproved  before  all,  and  again 
invited  to  repentance.  This  is  not  the  less  our  duty, 
because  we  have  made  so  little  conscience  of  the 
practice  of  it.  It  is  not  only  Christ's  command  to 
"tell  it  to  the  church,"  but  Paul's  to  "rebuke  before 
all ;"  and  the  church  hath  constantly  practised  it,  till 
selfishness  and  formality  caused  them  to  be  remiss  in 
this  and  other  duties.      There  is  no  room  to  doubt 


OVERSIG-HT  OF   THE   FLOCK.  163 

whether  this  be  our  duty,  and  as  little  is  there  any- 
ground  to  doubt  whether  we  have  been  unfaithful  as 
to  the  performance  of  it.  Many  of  us  who  would  be 
ashamed  to  omit  preaching  or  praying,  have  little 
considered  what  we  are  doing,  while  living  in  the 
wilful  neglect  of  this  duty,  and  other  parts  of  disci- 
pline, so  long  as  we  have  done.  We  little  think  how 
we  have  drawn  the  guilt  of  swearing  and  drunken- 
ness and  fornication  and  other  crimes  upon  our  own 
heads,  by  neglecting  to  use  the  means  which  God 
has  appointed  for  the  cure  of  them. 

If  any  shall  say,  there  is  little  likelihood  that 
public  reproof  will  do  them  good,  as  they  will  rather 
be  enraged  by  the  shame  of  it,  I  answer, 

(1.)  It  ill  becomes  a  creature  to  implead  the  ordi- 
nances of  God  as  useless,  or  to  reproach  his  service 
instead  of  doing  it,  and  set  their  wits  in  opposition  to 
their  Maker.  God  can  render  useful  his  own  ordi- 
nances, otherwise  he  would  never  have  appointed 
them. 

(2.)  The  usefulness  of  discipline  is  apparent,  in 
the  shaming  of  sin  and  humbling  the  sinner,  and  in 
manifesting  the  holiness  of  Christ  and  his  doctrine 
and  church  before  all  the  world. 

(3.)  What  will  you  do  with  such  sinners?  Will 
you  give  them  up  as  hopeless  ?  That  would  be  more 
cruel  than  administering  to  them  reproof.  Will  you 
use  other  means?  Why,  it  is  supposed  that  all  other 
means  have  been  used  without  success;  for  this  is 
the  last  remedy. 

•       (4.)  The   principal   use   of  this   public  discipline 
is,  not  for  the  offender  himself,  but  for  the  church. 


164  THE   REFORMED  PASTOR. 

It  tendeth  exceedingly  to  deter  others  from  similar 
crimes,  and  so  to  keep  the  congregation  and  their 
worship  pure. 

2.  With  reproof  we  must  combine  exhortation  of 
the  offender  to  repentance,  and  to  the  public  profes- 
sion of  it  for  the  satisfaction  of  the  church.  As  the 
church  is  bound  to  avoid  communion  with  impeni- 
tent sinners,  so,  when  it  hath  had  evidence  of  their 
sin,  it  must  also  have  some  evidence  of  their  repent- 
ance ;  for  we  cannot  know  them  to  be  penitent  with- 
out evidence:  and  what  evidence  can  the  church 
have  but  their  profession  of  repentance,  and  after- 
wards their  actual  reformation? 

Much  prudence,  I  confess,  is  to  be  exercised  in 
such  proceedings,  lest  we  do  more  hurt  than  good; 
but  it  must  be  such  Christian  prudence  as  ordereth 
duties,  and  suiteth  them  to  their  ends,  not  such  car- 
nal prudence  as  shall  enervate  or  exclude  them.  In 
performing  this  duty,  we  should  deal  humbly,  even 
when  we  deal  most  sharply,  and  make  it  appear  that 
it  is  not  from  any  lordly  disposition,  nor  from  revenge 
for  any  injury,  but  a  necessary  duty  which  we  can- 
not conscientiously  neglect;  and  therefore  it  may  be 
meet  to  show  the  people  the  commands  of  Crod,  oblig- 
ing us  to  do  what  we  do,  in  some  such  words  as  the 
following : 

"Brethren,  sin  is  so  hateful  an  evil  in  the  eyes  of 
the  most  holy  Grod,  how  light  soever  impenitent  sin- 
ners make  of  it,  that  he  hath  provided  the  everlasting 
torments  of  hell  for  the  punishment  of  it;  and  no  less 
means  can  prevent  that  punishment  than  the  sacrifice 
of  the  Son  of  (rod,  applied  to  those  who  truly  repent 


OVERSIGHT  OF  THE   FLOCK.  165 

of  it  and  forsake  it;  and  therefore  God,  who  calleth 
all  men  to  repentance,  hath  commanded  us  to  '  exhort 
one  another  daily,  while  it  is  called  To-day,  lest  any 
be  hardened  through  the  deceitfulness  of  sin,'  Heb. 
3  :  13,  and  that  we  do  not  hate  our  brother  in  our 
heart,  but  in  any  wise  rebuke  our  neighbor,  and  not 
suffer  sin  upon  him,  Lev.  19  :  17,  and  that  if  our 
brother  offend  us,  we  should  tell  him  his  fault  be- 
tween him  and  us;  and  if  he  hear  us  not,  we  should 
take  two  or  three  more  with  us ;  and  if  he  hear  not 
them,  we  should  tell  the  church ;  and  if  he  hear  not 
the  church,  he  must  be  to  us  as  a  heathen  man  and 
a  publican,  Matt.  18:17;  and  those  that  sin  we  must 
rebuke  before  all,  that  others  may  fear,  1  Tim.  5 :  20, 
and  rebuke  with  all  authority,  Tit.  1 :  15,  yea,  were 
it  an  apostle  of  Christ  that  should  sin  openly,  he 
must  be  reproved  openly,  as  Paul  did  Peter,  Gral. 
2  :  11,  14,  and  if  they  repent  not,  we  must  avoid 
them,  and  with  such  not  so  much  as  eat.  2  Thess. 
3:6,12,14;  1  Cor.  5  :  11,  13. 

"  Having  heard  of  the  scandalous  conduct  of  N. 
N.   of  this    church,    and   having  received   sufficient 

proof  that  he  hath  committed  the  odious  sin  of , 

we  have  seriously  dealt  with  him  to  bring  him  to 
repentance;  but  to  the  grief  of  our  hearts,  we  per- 
ceive no  satisfactory  result  of  our  endeavors,  but  he 
seemeth  still  to  remain  impenitent,  (or,  he  still  liveth 
in  the  same  sin,  though  he  verbally  profess  repent- 
ance.) We  therefore  judge  it  our  duty  to  proceed 
to  the  use  of  that  further  remedy  which  Christ  hath 
commanded  us  to  try ;  and  hence  we  beseech  him,  in 
the  name  of  the  Lord,  without  further  delay,  to  lay 


166  THE   REFORMED  PASTOR. 

to  heart  the  greatness  of  his  sin,  the  wrong  he  hath 
done  to  Christ  and  to  himself,  and  the  scandal  and 
grief  that  he  hath  caused  to  others.  And  we  do  ear- 
nestly beseech  him,  for  the  sake  of  his  own  soul,  that 
he  will  consider  what  it  is  that  he  can  gain  by  his 
sin  and  impenitency,  and  whether  it  will  pay  for  the 
loss  of  everlasting  life;  and  how  he  thinks  to  stand 
before  God  in  judgment,  or  to  appear  before  the  Lord 
Jesus,  when  death  shall  snatch  his  soul  from  his  body, 
if  he  be  found  in  this  impenitent  state.  And  I  do 
beseech  him,  for  the  sake  of  his  own  soul,  and  re- 
quire him,  as  a  messenger  of  Jesus  Christ,  as  he  will 
answer  the  contrary  at  the  bar  of  God,  that  he  lay 
aside  the  stoutness  and  impenitency  of  his  heart,  and 
unfeignedly  confess  and  lament  his  sin  before  God 
and  this  congregation.  And  this  desire  I  here  pub- 
lish, not  out  of  any  ill-will  to  his  person,  as  the  Lord 
knoweth,  but  in  love  to  his  soul,  and  in  obedience  to 
Christ,  who  hath  made  it  my  duty ;  desiring,  that  if 
it  be  possible,  he  may  be  saved  from  his  sin,  and 
from  the  power  of  Satan,  and  from  the  everlasting 
wrath  of  God,  and  may  be  reconciled  to  God  and  to 
his  church ;  and  therefore,  that  he  may  be  humbled 
by  true  contrition,  before  he  be  humbled  by  remedi- 
less condemnation." 

To  this  purpose  I  conceive  our  public  admonitions 
should  proceed  ;  and  in  some  cases,  where  the  sinner 
considereth  his  sin  to  be  small,  it  may  be  necessary 
to  point  out  the  aggravations  of  it,  particularly  by 
citing  some  passages  of  Scripture  which  describe  its 
evil  and  its  danger. 

3.  With  these  reproofs  and  exhortations,  we  must 


OVERSIOHT   OF   THE   FLOCK.  167 

combine  the  prayers  of  the  congregation  in  behalf  of 
the  offender.  This  should  be  done  in  every  case  of 
discipline,  but  particularly  if  the  offender  will  not  be 
present  to  receive  admonition,  or  gives  no  evidence  of 
repentance,  and  shows  no  desire  for  the  prayers  of  the 
congregation.  In  such  cases,  especially,  it  will  be 
necessary  that  we  beg  the  prayers  of  the  congregation 
for  him  ourselves,  entreating  them  to  consider  what 
a  fearful  condition  the  impenitent  are  in,  and  to  have 
pity  on  a  poor  soul  that  is  so  blinded  and  hardened  by 
sin  and  Satan,  that  he  cannot  pity  himself;  and  to 
think  what  it  is  for  a  man  to  appear  before  the  living 
G-od  in  such  a  case ;  and  therefore,  that  they  would 
join  in  earnest  prayer  to  God  that  he  would  open  his 
eyes,  and  soften  and  humble  his  stubborn  heart,  be- 
fore he  be  in  hell  beyond  remedy.  And  accordingly 
let  us  be  very  earnest  in  prayer  for  him,  that  the 
congregation  may  be  excited  affectionately  to  join 
with  us ;  and  who  knows  but  God  may  hear  our 
prayers,  and  the  sinner's  heart  may  relent  under 
them  more  than  under  all  our  exhortations. 

It  is,  in  my  judgment,  a  very  laudable  course  of 
some  churches,  that  use,  for  the  next  three  days  to- 
gether, to  desire  the  congregation  to  join  in  earnest 
prayer  to  God  for  the  opening  of  the  sinner's  eyes, 
and  the  softening  of  his  heart,  and  the  saving  of  him 
from  impenitence  and  eternal  death. 

If  ministers  would  be  conscientious  in  perform- 
ing this  duty  entirely  and  self-denyingly,  they  might 
make  something  of  it,  and  expect  a  blessing  upon  it ; 
but  when  we  shrink  from  all  that  is  dangerous  or 
ungrateful  in  our  work,  and  shift  off  all  that  is  costly 


168  THE   REFORMED  PASTOR. 

or  troublesome,  we  cannot  expect  that  any  great  good 
should  be  effected  by  such  a  carnal,  partial  use  of 
means ;  and  though  some  may  here  and  there  be 
wrought  upon,  yet  we  cannot  look  that  the  gospel 
should  run  and  be  glorified,  when  we  perform  our 
duty  so  lamely  and  so  imperfectly. 

4.  We  must  restore  the  penitent  to  the  fellowship 
of  the  church.  As  we  must  not  teach  an  offender  to 
make  light  of  discipline  by  too  much  facility,  so  nei- 
ther must  we  discourage  him  by  too  much  severity. 
If  he  appear  to  be  truly  sensible  of  the  criminality  of 
his  conduct,  and  penitent  on  account  of  it,  we  must 
see  that  he  confess  his  guilt,  and  that  he  promise  to 
fly  from  such  sins  for  the  time  to  come,  to  watch 
more  narrowly,  and  to  walk  more  warily,  to  avoid 
temptation,  to  distrust  his  own  strength,  and  to  rely 
on  the  grace  which  is  in  Christ  Jesus. 

We  must  assure  him  of  the  riches  of  God's  love, 
and  the  sufficiency  of  Christ's  blood  to  pardon  his 
sins,  if  he  believe  and  repent.  We  must  see  that  he 
beg  the  communion  of  the  church,  and  their  prayers 
to  God  for  his  pardon  and  salvation. 

We  must  charge  the  church  that  they  imitate 
Christ  in  forgiving  and  in  retaining  the  penitent  per- 
son ;  or,  if  he  were  cast  out,  in  receiving  him  into 
their  communion;  and  that  they  must  never  reproach 
him  with  his  sins,  nor  cast  them  in  his  teeth,  but 
forgive  them,  even  as  Christ  hath  forgiven  them. 

Finally,  we  must  give  God  thanks  for  his  recov- 
ery, and  pray  for  his  confirmation  and  future  preser- 
vation. 

5.  The  last  part  of  discipline  is  the  excluding 


OVERSIGHT  OF  THE  FLOCK.        169 

from  the  communion  of  the  church  those  who,  after 
sufficient  trial,  remain  impenitent. 

Exclusion  from  church  communion,  commonly 
called  excommunication,  is  of  different  kinds  or  de- 
crees, which  are  not  to  be  confounded ;  but  that 
which  is  most  commonly  to  be  practised  among  us, 
is  only  to  remove  an  impenitent  sinner  from  our  com- 
munion till  it  shall  please  the  Lord  to  give  him  re- 
pentance. 

In  this  exclusion  or  removal,  the  minister  is  au- 
thoritatively to  charge  the  people  in  the  name  of  the 
Lord  to  have  no  communion  with  him,  and  to  pro- 
nounce him  one  whose  communion  the  church  is 
bound  to  avoid  ;  and  it  is  the  people's  duty  carefully 
to  avoid  him,  provided  the  pastor's  charge  contradict 
not  the  word  of  God. 

We  must,  however,  pray  for  the  repentance  and 
restoration  even  of  the  excommunicated ;  and  if  God 
shall  give  them  repentance,  we  must  be  happy  to  re- 
ceive them  again  into  the  communion  of  the  church. 

Would  we  were  but  so  far  faithful  in  the  practice 
of  this  discipline,  as  we  are  satisfied  both  of  the  mat- 
ter and  manner  of  it ;  and  did  not  dispraise  and  re- 
proach it  by  our  neglect,  while  we  write  and  plead 
for  it  with  the  highest  commendations.  It  is  worthy 
of  our  consideration,  who  is  like  to  have  the  heavier 
charge  about  this  matter  at  the  bar  of  God — whether 
those  who  have  reproached  and  hindered  discipline  by 
their  tongues,  because  they  knew  not  its  nature  and 
necessity,  or  we  who  have  so  vilified  it  by  our  con- 
stant omission,  while  with  our  tongues  we  have  mag- 

P.af   Pastor.  8 


170  THE   REFORMED  PASTOR. 

nified  it  ?  If  hypocrisy  be  no  sin,  or  if  the  knowledge 
of  our  Master's  will  be  no  aggravation  of  disobedience, 
then  we  may  be  in  a  better  case  than  they ;  but  if 
these  be  great  evils,  we  must  be  much  worse  than  the 
very  persons  whom  we  so  loudly  condemn.  I  will 
not  advise  the  zealous  maintainers  and  obstinate  rieg- 
lecters  of  discipline,  to  unsay  all  that  they  have  said, 
till  they  are  ready  to  do  as  they  say  ;  nor  to  recant 
their  defences  of  discipline,  till  they  mean  to  practise 
it ;  nor  to  burn  all  the  books  which  they  have  written 
for  it,  and  all  the  records  of  their  cost  and  hazards  for 
it,  lest  they  rise  up  in  judgment  against  them  to  their 
confusion.  But  I  would  persuade  them,  without  any 
more  delay,  to  conform  their  practices  to  these  testi- 
monies which  they  have  given,  lest  the  more  they 
are  proved  to  have  commended  discipline,  the  more 
they  are  proved  to  have  condemned  themselves  for 
neglecting  it. 

It  hath  amazed  me  to  hear  some  that  I  took  for 
reverend,  godly  divines,  reproach,  as  a  sect,  the  sac- 
ramentarians  and  disciplinarians.  And  when  I  de- 
sired to  know  w7hom  they  meant,  they  told  me  they 
meant  them  that  will  not  give  the  sacrament  to  all 
the  parish,  and  them  that  will  make  distinctions  by 
their  discipline.  I  had  thought  the  tempter  had  ob- 
tained a  great  victory,  if  he  had  got  but  one  godly 
pastor  of  a  church  to  neglect  discipline,  as  well  as  if 
he  had  got  him  to  neglect  preaching ;  much  more,  if 
he  had  got  him  to  approve  of  that  neglect :  but  it 
seems  he  hath  got  some  to  scorn  the  performers  of  the 
duty  which  they  neglect.  Sure  I  am,  if  it  were  well 
understood  how  much  of  the  pastoral  work  consisteth 


OVEE.SIG-HT  OF   THE    FLOCK.  171 

in  church  guidance,  it  would  be  also  discerned,  that 
to  be  against  discipline,  is  virtually  to  be  against  the 
ministry  ;  and  to  be  against  the  ministry,  is  virtually 
to  be  against  the  church  ;  and  to  be  against  the 
church,  is  near  to  being  absolutely  against  Christ. 
Blame  not  the  harshness  of  the  inference  till  you  can 
avoid  it,  and  free  yourselves  from  the  charge  of  it 
before  the  Lord. 


CHAPTER    II. 

THE  MANNER  OF  THE  OVERSIGHT  OF  THE  FLOCK. 

Having  thus  considered  the  nature  of  this  over- 
sight, we  shall  next  speak  of  the  manner  ;  not  of 
each  part  distinctly,  lest  we  be  tedious,  but  of  the 
whole  in  general. 

I.  The  ministerial  work  must  be  carried  on- purely 
for  God  and  the  salvation  of  souls,  not  for  any  pri- 
vate ends  of  our  own.  A, wrong  end  makes  all  the 
work  bad,  how  good  soever  it  may  be  in  its  own  na- 
ture. It  is  not  serving  God,  but  ourselves,  if  we  do 
it  not  for  God,  but  for  ourselves.  They  who  engage 
in  this  as  a  common  work,  to  make  a  trade  of  it  for 
their  worldly  livelihood,  will  find  that  they  have 
chosen  a  bad  trade,  though  a  good  employment.  Self- 
denial  is  of  absolute  necessity  in  every  Christian,  but 
it  is  doubly  necessary  in  a  minister,  as  without  it 
he  cannot  do  God  an  hour's  faithful  service.  Hard 
study,  much  knowledge,  and  excellent  preaching,  if 
the  ends  be  not  right,  is  but  more  glorious  hypocrit- 
ical sinning. 


172  THE    REFORMED  PASTOR. 

II.  The  ministerial  work  must  be  carried  on  dili- 
gently and  laboriously,  as  being  of  such  unspeakable 
consequence  to  ourselves  and  others.  We  are  seeking 
to  uphold  the  world,  to  save  it  from  the  curse  of  God, 
to  perfect  the  creation,  to  attain  the  ends  of  Christ's 
death,  to  save  ourselves  and  others  from  damnation, 
to  overcome  the  devil  and  demolish  his  kingdom,  and 
to  set  up  the  kingdom  of  Christ,  and  to  attain  and 
help  others  to  the  kingdom  of  glory.  And  are  these 
works  to  be  done  with  a  careless  mind  or  a  lazy 
hand  ?  0  see,  then,  that  this  work  be  done  with  all 
your  might.  Study  hard,  for  the  well  is  deep,  and 
our  brains  are  shallow.  But  especially  be  laborious 
in  the  practice  and  exercise  of  your  knowledge.  Let 
Paul's  words  ring  continually  in  your  ears :  "  Neces- 
sity is  laid  upon  me,  yea,  woe  is  unto  me,  if  I  preach 
not  the  gospel."  Ever  think  with  yourselves  what 
lieth  upon  your  hands :  If  I  do  not  bestir  myself,  Satan 
may  prevail,  and  the  people  everlastingly  perish,  and 
their  blood  be  required  at  my  hand.  By  avoiding 
labor  and  suffering,  I  shall  draw  on  myself  a  thou- 
sand times  more  than  I  avoid ;  whereas,  by  present 
diligence,  I  shall  prepare  for  future  blessedness. 

III.  The  ministerial  work  must  be  carried  on  pru- 
dently and  orderly.  Milk  must  go  before  strong  meat ; 
the  foundation  must  be  laid  before  we  attempt  to 
raise  the  superstructure.  Children  must  not  be  dealt 
with  as  men  of  full  stature.  Men  must  be  brought 
into  a  state  of  grace,  before  we  can  expect  from  them 
the  works  of  grace.  The  work  of  conversion,  and 
repentance  from  dead  works,  and  faith  in  Christ,  must 
be  first  and  frequently  and  thoroughly  taught.     "We 


OVERSIGHT  OF  THE   FLOCK.  173 

must  not  ordinarily  go  beyond  the  capacities  of  our 
people,  nor  teach  them  the  perfection,  that  have  not 
learned  the  first  principles  of  religion :  for,  as  Greg- 
ory Nazianzen  saith,  "We  teach  not  infants  the  deep 
precepts  of  science,  but  first  letters,  and  then  sylla- 
bles, etc.  So  the  guides  of  the  church  do  first  pro- 
pound to  their  hearers  certain  documents,  which  are 
as  the  elements  ;  and  so  by  degrees  do  open  to  them 
the  more  perfect  and  mysterious  matters." 

IV.  Throughout  the  whole  course  of  our  ministry, 
we  must  insist  chiefly  upon  the  greatest,  most  cer- 
tain, and  most  necessary  truths,  and  be  more  seldom 
and  sparing  upon  the  rest.  If  we  can  but  teach 
Christ  to  our  people,  we  shall  teach  them  all.  Get 
them  well  to  heaven,  and  they  will  have  knowledge 
enough.  The  great  and  commonly  acknowledged 
truths  of  religion,  are  those  that  men  must  live  upon, 
and  which  are  the  great  instruments  of  destroying 
men's  sins,  and  raising  the  heart  to  God.  We  must, 
therefore,  ever  have  our  people's  necessities  before 
our  eyes.  To  remember  the  "  one  thing  needful," 
will  take  us  off  needless  ornaments,  and  unprofitable 
controversies.  Many  other  things  are  desirable  to  be 
known ;  but  this  must  be  known,  or  else  our  people 
are  undone  for  ever.  I  confess  I  think  necessity 
should  be  the  great  disposer  of  a  minister's  course  of 
study  and  labor.  If  we  were  sufficient  for  every 
thing,  we  might  attempt  every  thing,  and  take  in 
order  the  whole  Encyclopedia;  but  life  is  short,  and 
we  are  dull,  and  eternal  things  are  necessary,  and  the 
souls  that  depend  on  our  teaching  are  precious.  I 
confess,  necessity   hath  been   the  conductor  of  my 


174  THE   REFORMED   PASTOR. 

studies  and  life.  It  chooseth  what  book  I  shall  read, 
and  tells  me  when,  and  how  long.  It  chooseth  my 
text,  and  makes  my  sermon,  both  for  matter  and 
manner,  so  far  as  I  can  keep  out  my  own  corruption. 
Though  I  know  the  constant  expectation  of  death 
hath  been  a  great  cause  of  this,  yet  I  know  no  reason 
why  the  most  healthy  man  should  not  make  sure  of 
the  most  necessary  things  first,  considering  the  un- 
certainty and  shortness  of  all  men's  lives.  Xenophon 
thought  "there  was  no  better  teacher  than  necessity, 
which  teacheth  all  things  most  diligently."  Who 
can,  in  studying,  preaching,  or  laboring,  be  doing 
other  matters,  if  he  do  but  know  that  this  must  be 
done  ?  "Who  can  trifle  or  delay,  that  feeleth  the  spurs 
of  necessity  ?  Doubtless  it  is  the  best  way  to  redeem 
time,  to  see  that  we  lose  not  an  hour  when  we  spend 
it  only  on  necessary  things.  This  is  the  way  to  be 
most  profitable  to  others,  though  not  always  to  be 
most  pleasing  and  applauded. 

Hence  it  is,  that  a  preacher  must  be  often  upon 
the  same  things,  because  the  matters  of  necessity  are 
few.  We  must  not  either  feign  necessaries,  or  fall 
much  upon  unnecessaries,  to  satisfy  them  that  look 
for  novelties,  though  we  must  clothe  the  same  truths 
with  a  grateful  variety  in  the  manner  of  our  delivery. 
The  great  volumes  and  tedious  controversies  that  so 
much  trouble  us  and  waste  our  time,  are  usually 
made  up  more  of  opinions  than  of  necessary  verities  ; 
for,  as  Gregory  Nazianzen  and  Seneca  often  say, 
"  Necessaries  are  common  and  obvious  ;  it  is  superflu- 
ities that  we  waste  our  time  and  labor  upon,  and 
complain  that  we  attain  them  not."     Ministers  there- 


OVERSIGHT   OF   THE   FLOCK.  175 

fore  must  be  observant  of  the  case  of  their  flocks, 
that  they  may  know  what  is  most  necessary  for 
them,  both  for  matter  and  for  manner  ;  and  usually 
the  matter  is  first  to  be  regarded,  as  being  of  more 
importance  than  the  manner.  If  you  are  to  choose 
what  authors  to  read  yourselves,  will  you  not  rather 
take  those  that  tell  you  what  you  know  not,  and 
that  speak  the  most  necessary  truths  in  the  clearest 
manner,  though  it  be  in  barbarous  or  unhandsome 
language,  than  those  that  will  most  learnedly  and 
elegantly  tell  you  that  which  is  false  or  vain  ?  And 
surely,  as  I  do  in  my  studies  for  my  own  edification, 
I  should  do  in  my  teaching  for  other  men's.  It  is 
commonly  empty,  ignorant  men,  who  want  the  matter 
and  substance  of  true  learning,  that  are  curious  and 
solicitous  about  words  and  ornaments,  when  the 
oldest,  most  experienced,  and  learned  men  abound 
in  substantial  verities  delivered  in  the  plainest  dress. 
As  Aristotle  made  it  the  r.eason  why  women  were 
more  addicted  to  pride  in  apparel  than  men  that 
they  ought  to  make  up  the  want  of  inward  worth 
with  borrowed  ornaments ;  so  is  it  with  empty, 
worthless  preachers,  who  affect  to  be  esteemed  that 
which  they  are  not,  and  have  no  other  way  to  procure 
that  esteem. 

Y.  All  our  teaching  must  be  as  plain  and  simple 
as  possible.  This  doth  best  suit  a  teacher's  ends. 
He  that  would  be  understood,  must  speak  to  the 
capacity  of  his  hearers.  Truth  loves  the  light,^and 
is  most  beautiful  when  most  naked.  It  is  the  sign  of 
an  envious  enemy  to  hide  the  truth  ;  and  it  is  the 
work  of  a   hypocrite  to  do  this  under   pretence  of 


17G  THE   REFORMED  PASTOR. 

revealing  it :  and  therefore  painted,  obscure  sermons, 
like  painted  glass  in  windows  which  keeps  out  the 
light,  are  too  often  the  marks  of  painted  hypocrites. 
If  you  would  not  teach  men,  what  do  you  in  the 
pulpit  ?  If  you  would,  why  do  you  not  speak  so  as 
to  be  understood  ?  I  know  the  height  of  the  matter 
may  make  a  man  not  understood,  when  he  hath 
studied  to  make  it  as  plain  as  he  can ;  but  that  a  man 
should  purposely  cloud  the  matter  in  strange  words, 
and  hide  his  mind  from  the  people  whom  he  pretend- 
eth  to  instruct,  is  the  way  to  make  fools  admire  his 
profound  learning,  and  wise  men  pity  his  folly,  pride, 
and  hypocrisy.  Some  men  conceal  their  sentiments 
under  the  pretence  of  necessity,  because  of  men's 
prejudices,  and  the  unpreparedness  of  common  under- 
standings to  receive  the  truth.  But  truth  overcomes 
prejudice  by  the  mere  light  of  evidence,  and  there  is 
no  better  way  to  make  a  good  cause  prevail,  than  to 
make  it  as  plain,  and  as  generally  and  thoroughly 
known  as  we  can :  it  is  this  light  that  will  dispose  an 
unprepared  mind.  It  is,  at  best,  a  sign  that  a  man 
hath  not  well  digested  the  matter  himself,  if  he  is  not 
able  to  deliver  it  plainly  to  others :  I  mean  as  plainly 
as  the  nature  of  the  matter  will  bear,  in  regard  of 
capacities  prepared  for  it  by  prerequisite  truths. 
For  I  know  that  some  men  cannot  at  present  under- 
stand some  truths,  if  you  speak  them  as  plainly  as- 
words  can  express  them ;  as  the  easiest  rules  in 
grammar,  most  plainly  taught,  will  not  be  under- 
stood by  a  child  that  is  but  learning  his  alphabet. 

VI.   The  ministerial  work  must  be  carried  on  with 
g-rcat  humility.     We  must  carry  ourselves  meekly 


OVERSIGHT  OF   THE   FLOCK.  177 

and  condescendingly  to  all ;  and  so  teach  others  as 
to  be  as  ready  to  learn  of  any  that  can  teach  us,  and 
so  both  teach  and  learn  at  once  ;  not  proudly  venting 
our  own  conceits,  and  disdaining  all  that  any  way 
contradict  them,  as  if  we  had  attained  to  the  height 
of  knowledge,  and  were  destined  for  the  chair,  and 
other  men  to  sit  at  our  feet.  Pride  is  a  vice  that  ill 
beseems  them  that  must  lead  men  in  such  an  humble 
way  to  heaven ;  let  us  therefore  take  heed,  lest, 
when  we  have  brought  others  thither,  the  gate  should 
prove  too  strait  for  ourselves.  Grod,  that  thrust  out 
a  proud  angel,  will  not  entertain  there  a  proud 
preacher.  Methinks  we  should  remember  at  least 
the  title  of  a  minister,  which,  though  the  popish 
priests  disdain,  yet  so  do  not  we.  It  is  indeed  pride 
that  feedeth  all  the  rest  of  our  sins.  Hence  the  envy, 
the  contention,  and  unpeaceableness  of  ministers ; 
hence  the  stops  to  all  reformation  :  all  would  lead, 
and  few  will  follow  or  concur.  Hence  also,  is  the 
non-proficiency  of  too  many  ministers,  because  they 
are  too  proud  to  learn.  Humility  would  teach  them 
another  lesson.  These  are  things  that  all  of  us  can 
say,  but  when  we  come  to  practise  them  with  sinners 
that  reproach  and  slander  us  for  our  love,  and  who 
are  more  ready  to  spit  in  our  faces  than  to  thank  us 
for  our  advice,  what  heart-risings  will  there  be,  and 
how  will  the  remnants  of  old  Adam,  pride  and  passion, 
struggle  against  the  meekness  and  patience  of  the 
new  man.  And  how  sadly  do  many  ministers  come 
off,  under  such  trials. 

VII.  There  must  be  a  prudent  mixture  of  sever- 
ity arid  mildness  both  in  our  preaching  and  discipline  ; 
8  * 


178  THE   REFORMED  PASTOR. 

each  must  be  predominant,  according  to  the  character 
of  the  person,  or  matter  that  we  have  in  hand.  If 
there  be  no  severity,  our  reproofs  will  be  despised. 
If  all  severity,  we  shall  be  taken  as  usurpers  of  do- 
minion, rather  than  persuaders  of  the  minds  of  men 
to  the  truth. 

VIII.  We  must  be  serious,  affectionate,  and  zeal- 
ous in  every  part  of  our  work.  Our  work  requireth 
greater  skill,  and  especially  greater  life  and  zeal,  than 
any  of  us  bring  to  it.  It  is  no  small  matter  to  stand 
up  in  the  face  of  a  congregation,  and  to  deliver  a 
message  of  salvation  or  damnation,  as  from  the  living 
God,  in  the  name  of  the  Redeemer.  It  is  no  easy 
matter  to  speak  so  plainly,  that  the  most  ignorant 
may  understand  us ;  and  so  seriously,  that  the  dead- 
est hearts  may  feel  us  ;  and  so  convincingly,  that  the 
contradicting  cavillers  may  be  silenced.  The  weight 
of  our  matter  condemneth  coldness  and  sleepy  dul- 
ness.  We  should  see  that  we  be  well  awakened  our- 
selves, and  our  spirits  in  such  a  plight  as  may  make 
us  fit  to  awaken  others.  If  our  words  be  not  sharp- 
ened, and  pierce  not  as  nails,  they  will  hardly  be  felt 
by  stony  hearts.  To  speak  slightly  and  coldly  of 
heavenly  things,  is  nearly  as  bad  as  to  say  nothing 
of  them  at  all. 

IX.  The  whole  of  our  ministry  must  be  carried 
on  in  tender  love  to  our  people.  We  must  let  them 
see  that  nothing  pleaseth  us  but  what  profiteth  them  ; 
and  that  what  doth  them  good,  doth  us  good  ;  and 
that  nothing  troubleth  us  more  than  their  hurt.  We 
must  feel  toward  our  people,  as  a  father  toward  his 
children ;  yea,  the  tenderest  love  of  a  mother  must 


OVERSIGHT   OF  THE   FLOCK.  179 

not  surpass  ours.  We  must  even  travail  in  birth,  till 
Christ  be  formed  in  them.  They  should  see  that  we 
care  for  no  outward  thing,  neither  wealth,  nor  liberty, 
nor  honor,  nor  life,  in  comparison  of  their  salvation. 
Thus  should  we,  as  John  saith,  be  ready  to  "  lay 
down  our  lives  for  the  brethren,"  and  with  Paul,  not 
count  our  lives  dear  to  us,  so  we  may  but  "  finish 
our  course  with  joy,  and  the  ministry  which  we  have 
received  of  the  Lord  Jesus."  When  the  people  see 
that  you  unfeignedly  love  them,  they  will  hear  any 
thing,  and  bear  any  thing  from  you.  We  ourselves 
will  take  all  things  well,  from  one  that  we  know  doth 
entirely  love  us.  We  will  put  up  with  a  blow  that  is 
given  us  in  love,  sooner  than  with  a  foul  word  that 
is  spoken  to  us  in  malice  or  in  anger.  Most  men 
judge  of  the  counsel,  as  they  judge  of  the  affection  of 
him  that  gives  it ;  at  least  so  far  as  to  give  it  a  fair 
hearing.  0  therefore  see  that  you  feel  a  tender 
love  to  your  people  in  your  breast,  and  let  them  per- 
ceive it  in  your  speeches,  and  see  it  in  your  conduct. 
Let  them  see  that  you  spend,  and  are  spent  for  their 
sakes :  and  that  all  you  do  is  for  them,  and  not  for 
any  private  ends  of  your  own.  To  this  end  the 
works  of  charity  are  necessary,  as  far  as  your  estate 
will  reach ;  for  bare  words  will  hardly  convince  men 
that  you  have  any  great  love  to  them.  But,  if  you 
are  not  able  to  give,  show  that  you  are  willing  to 
give  if  you  had  it,  and  do  that  sort  of  good  you  can. 
But  see  that  your  love  be  not  carnal,  flowing  from 
pride,  as  one  that  is  a  suitor  for  himself  rather  than  for 
Christ,  and  therefore  doth  love  because  he  is  loved, 
or  that  he  may  be  loved.     Take  heed,  therefore,  that 


ISO  THE   REFORMED  PASTOR. 

you  do  not  connive  at  the  sins  of  your  people,  under 
pretence  of  love  ;  for  that  were  to  cross  the  nature 
and  end  of  love.  Friendship  must  be  cemented  by 
piety.  A  wicked  man  cannot  be  a  true  friend ;  and 
if  you  befriend  their  wickedness,  you  show  that  you 
are  wicked  yourselves.  Pretend  not  to  love  them,  if 
you  favor  their  sins,  and  seek  not  their  salvation. 
By  favoring  their  sins,  yoa  will  show  your  enmity  to 
God,  and  then  how  can  you  love  your  brother  ?  If  you 
be  their  best  friends,  help  them  against  their  worst 
enemies.  And  think  not  all  sharpness  inconsistent 
with  love  :  parents  correct  their  children,  and  Grod 
himself  "chastens  every  son  whom  he  receiveth." 

We  must  carry  on  our  work  with  patience.  We 
must  bear  with  many  abuses  and  injuries  from  those 
to  whom  we  seek  to  do  good.  When  we  have  studied 
for  them,  and  prayed  for  them,  and  exhorted  them 
with  all  earnestness  and  condescension,  and  given 
them  what  we  are  able,  and  tended  them  as  if  they 
had  been  our  children,  we  must  expect  that  many  of 
them  will  requite  us  with  scorn  and  hatred  and  con- 
tempt, and  account  us  their  enemies,  because  we 
"  tell  them  the  truth."  Now,  we  must  endure  all 
this  patiently,  and  we  must  unwearied ly  hold  on 
doing  good,  "  in  meekness  instructing  those  that  op- 
pose themselves,  if  (3rod,  peradventure,  will  give  them 
repentance,  to  the  acknowledging  of  the  truth."  We 
have  to  deal  with  distracted  men,  who  will  fly  in  the 
face  of  their  physician,  but  we  must  not,  therefore, 
neglect  their  cure.  He  is  unworthy  to  be  a  phy- 
sician, who  will  be  driven  away  from  a  frenetic 
patient  by  foul  words. 


OVERSIGHT  OF   THE   FLOCK.  181 

XL  All  our  work  must  be  managed  reverently, 
as  beseemeth  them  that  believe  the  presence  of  God, 
and  use  not  holy  things  as  if  they  were  common. 
Reverence  is  that  affection  of  the  soul  which  proceed- 
eth  from  deep  apprehensions  of  God,  and  indicateth  a 
mind  that  is  much  conversant  with  him.  To  mani- 
fest irreverence  in  the  things  of  God,  is  to  manifest 
hypocrisy,  and  that  the  heart  agreeth  not  with  the 
tongue.  I  know  not  how  it  is  with  others,  but  the 
most  reverend  preacher,  that  speaks  as  if  he  saw  the 
face  of  God,  doth  more  affect  my  heart,  though  with 
common  words,  than  an  irreverent  man  with  the 
most  exquisite  preparations.  Yea,  though  he  bawl 
it  out  with  ever  so  much  apparent  earnestness,  if 
reverence  be  not  answerable  to  fervency,  it  worketh 
but  little.  Of  all  preaching  in  the  world — that  speaks 
not  stark  lies — I  hate  that  preaching  which  tends  to 
make  the  hearers  laugh,  or  to  move  their  minds  with 
tickling  levity,  and  Effect  them  as  stage-plays  use  to 
do,  instead  of  affecting  them  with  a  holy  reverence 
of  the  name  of  God.  The  more  of  God  appeareth  in 
our  duties,  the  more  authority  will  they  have  with 
men.  "We  should,  as  it  were,  suppose  we  saw  the 
throne  of  God,  and  the  millions  of  glorious  angels  at- 
tending him,  that  we  may  be  awed  with  his  majesty 
when  we  draw  near  him  in  holy  things,  lest  we  pro- 
fane them,  and  take  his  name  in  vain. 

XII.  All  our  work  must  be  done  spiritually,  as 
by  men  possessed  of  the  Holy  Ghost.  There  is  in 
some  men's  preaching  a  spiritual  strain,  which  spirit- 
ual hearers  can  discern  and  relish;  whereas,  in  other 
men's,  this  sacred  tincture  is  so  wanting,  that  even 


182  THE   REFORMED  PASTOR. 

when  they  speak  of  spiritual  things,  the  manner  is 
such  as  if  they  were  common  matters.  Our  evidence 
and  illustrations  of  divine  truth  must  be  spiritual, 
being  drawn  from  the  holy  Scriptures,  rather  than 
from  the  writings  of  men.  The  wisdom  of  the  world 
must  not  be  magnified  against  the  wisdom  of  God; 
philosophy  must  be  taught  to  stoop  and  serve,  while 
faith  doth  bear  the  chief  sway.  Great  scholars  in 
Aristotle's  school  must  take  heed  of  glorying  too 
much  in  their  master,  and  despising  those  that  are 
there  below  them,  lest  they  themselves  prove  lower 
in  the  school  of  Christ,  and  "  least  in  the  kingdom  of 
God,"  while  they  would  be  great  in  the  eyes  of  men. 
As  wise  a  man  as  any  of  them  would  glory  in  noth- 
ing but  the  cross  of  Christ,  and  determined  to  know 
nothing  but  him  crucified.  They  that  are  so  confident 
that  Aristotle  is  in  hell,  should  not  too  much  take 
him  for  their  guide  in  the  way  to  heaven. 

Let  all  writers  have  their  due  esteem,  but  com- 
pare none  of  them  with  the  word  of  God.  We  will 
not  refuse  their  service,  but  we  must  abhor  them  as 
rivals  or  competitors.  It  is  the  sign  of  a  distempered 
heart,  that  loseth  the  relish  of  scripture  excellency. 
For  there  is,  in  a  spiritual  heart,  a  co-naturality  to 
the  word  of  God,  because  this  is  the  seed  which  did 
regenerate  him.  The  word  is  that  seal  which  made 
all  the  holy  impressions  that  are  in  the  hearts  of  true 
believers,  and  stamped  the  image  of  God  upon  them, 
and  therefore  they  must  needs  be  like  that  word,  and 
highly  esteem  it  as  long  as  they  live. 

XIII.  If  you  would  prosper  in  the  ministerial 
work,  be  sure  to  keep  up  earnest  desires  and  expec- 


OVERSIGHT  OF   THE    FLOCK.  183 

tations  of  success.  If  your  hearts  be  not  set  on  the 
end  of  your  labors,  and  you  long  not  to  see  the  con- 
version and  edification  of  your  hearers,  and  do  not 
study  and  preach  in  hope,  you  are  not  likely  to  see 
much  success.  As  it  is  the  sign  of  a  false,  self-seek- 
ing heart,  that  can  be  content  to  be  still  doing,  and 
yet  see  no  fruit  of  his  labor,  so  I  have  observed  that 
God  seldom  blesseth  any  man's  work  so  much  as  his 
whose  heart  is  set  upon  the  success  of  it.  Let  it  be 
the  property  of  a  Judas  to  have  more  regard  to  the 
bag  than  to  his  work,  and  not  to  care  much  for  what 
they  pretend  to  care,  and  to  think,  if  they  have  their 
salaries  and  the  love  and  commendations  of  their 
people,  they  have  enough  to  satisfy  them;  but  let  all 
who  preach  for  Christ  and  men's  salvation  be  unsatis- 
fied till  they  have  the  thing  they  preach  for.  He 
never  had  the  right  ends  of  a  preacher  who  is  indif- 
ferent whether  he  obtain  them,  and  is  not  grieved 
when  he  misseth  them,  and  rejoiced  when  he  can 
see  the  desired  issue.  When  a  man  doth  only  study 
what  to  say,  and  how,  with  commendation,  to  spend 
the  hour,  and  look  no  more  after  it,  unless  it  be  to 
know  what  people  think  of  his  abilities,  and  thus 
holds  on  from  year  to  year,  I  must  needs  think  that 
this  man  doth  preach  for  himself  and  not  for  Christ, 
even  when  he  preacheth  Christ,  how  excellently  so- 
ever he  may  seem  to  do  it.  No  wise  or  charitable 
physician  is  content  to  be  always  giving  physic,  and 
to  see  no  amendment  among  his  patients,  but  to  have 
them  all  die  upon  his  hands;  nor  will  any  wise  and 
honest  schoolmaster  be  content  to  be  still  teaching, 
though  his  scholars  profit  not  by   his  instructions; 


184  THE  REFORMED  PASTOR, 

but  both  of  them  would  rather  be  weary  of  the  em- 
ployment. I  know  that  a  faithful  minister  may  have 
comfort  when  he  wants  success,  and  "  though  Israel 
be  not  gathered,  our  reward  is  with  the  Lord,"  and 
our  acceptance  is  not  according  to  the  fruit,  but  ac- 
cording to  our  labor;  but  then,  he  that  longeth  not 
for  the  success  of  his  labors  can  have  none  of  this 
comfort,  because  he  was  not  a  faithful  laborer.  What 
I  say  is  only  for  them  that  are  set  upon  the  end,  and 
grieved  if  they  miss  it.  Nor  is  this  the  full  comfort 
that  we  must  desire,  but  only  such  a  part  as  may 
quiet  us,  though  we  miss  the  rest.  What  if  God 
will  accept  a  physician,  though  the  patient  die?  Ho 
must,  notwithstanding  that,  work  in  compassion,  and 
long  for  a  better  issue,  and  be  sorry  if  he  miss  it. 
For  it  is  not  merely  our  own  reward  that  we  labor 
for,  but  other  men's  salvation.  I  confess,  for  my 
part,  I  wonder  at  some  ancient  reverend  men,  that 
have  lived  twenty,  thirty,  or  forty  years  with  an  un- 
profitable people,  among  whom  they  have  scarcely 
been  able  to  discern  any  fruits  of  their  labors,  how 
they  can,  with  so  much  patience,  continue  among 
them.  Were  it  my  case,  though  I  must  not  leave 
the  vineyard  nor  quit  my  calling,  yet  I  should  sus- 
pect that  it  was  (rod's  will  I  should  go  somewhere 
else,  and  another  come  in  my  place  that  might  be 
fitter  for  them;  and  I  should  not  be  easily  satisfied 
to  spend  my  days  in  such  a  manner. 

XIV.  The  ministerial  work  must  be  carried  on 
under  a  deep  sense  of  our  own  insufficiency,  and  of 
our  entire  dependence  upon  Christ.  We  must  go 
for  light  and  life  and  strength  to  Him  who  sends  us 


OVEHSIG-HT  OF  THE    FLOCK.  185 

on  the  work.  And  when  we  feel  our  own  faith  weak, 
and  our  hearts  dull  and  unsuitable  to  so  great  a  work 
as  we  have  to  do,  we  must  have  recourse  to  him,  and 
say,  "Lord,  wilt  thou  send  me  with  such  an  unbe- 
lieving heart  to  persuade  others  to  believe  ?  Must  I 
daily  plead  with  sinners  about  everlasting  life  and 
everlasting  death,  and  have  no  more  feeling  of  these 
weighty  things  myself?  0  send  me  not  naked  and 
unprovided  to  the  work ;  but  as  thou  commandest  me 
to  do  it,  furnish  me  with  a  spirit  suitable  thereto." 
Prayer  must  carry  on  our  work  as  well  as  preaching; 
he  preacheth  not  heartily  to  his  people  that  prayeth 
not  earnestly  for  them.  If  we  prevail  not  with  God 
to  give  them  faith  and  repentance,  we  shall  never 
prevail  with  them  to  believe  and  repent.  When  our 
own  hearts  are  so  far  out  of  order,  and  theirs  so  far 
out  of  order,  if  we  prevail  not  with  God  to  mend  and 
help  them,  we  are  like  to  make  but  unsuccessful 
work. 

XY.  Having  given  you  these  concomitants  of  our 
ministerial  work,  as  singly  to  be  performed  by  every 
minister,  let  me  conclude  with  one  other  that  is  ne- 
cessary to  us,  as  we  are  fellow-laborers  in  the  same 
work ;  and  that  is  this — we  must  be  very  studious  of 
union  and  communion  among  ourselves,  and  of  the 
unity  and  peace  of  the  churches  that  we  oversee. 
We  must  be  sensible  how  needful  this  is  to  the  pros- 
perity of  the  whole,  the  strengthening  of  our  common 
cause,  the  good  of  the  particular  members  of  our 
flock,  and  the  further  enlargement  of  the  kingdom  of 
Christ.  And  therefore  ministers  must  smart  when 
the  church  is  wounded,  and  be  so  far  from  being  the 


16G  THE   REFORMED   PASTOR. 

leaders  in  divisions,  that  they  should  take  it  as  a 
principal  part  of  their  work  to  prevent  and  heal  them. 
Day  and  night  should  they  bend  their  studies  to  find 
out  means  to  close  such  breaches.  They  must  not 
only  hearken  to  motions  for  unity,  but  propound 
them  and  prosecute  them — not  only  entertain  an 
offered  peace,  but  even  follow  it  when  it  flieth  from 
them.  They  must,  therefore,  keep  close  to  the  an- 
cient simplicity  of  the  Christian  faith,  and  the  foun- 
dation and  centre  of  unity.  They  must  abhor  the 
arrogancy  of  them  that  frame  new  engines  to  rack 
and  tear  the  church  of  Christ,  under  pretence  of  obvi- 
ating errors  and  maintaining  the  truth.  The  scrip- 
ture-sufficiency must  be  maintained,  and  nothing 
beyond  it  imposed  on  others;  and  if  papists  or  others 
call  to  us  for  the  standard  and  rule  of  our  religion,  it 
is  the  Bible  that  we  must  show  them,  rather  than 
any  confessions  of  churches  or  writings  of  men.  We 
must  learn  to  distinguish  between  certainties  and 
uncertainties,  necessaries  and  unnecessaries,  catholic 
verities  and  private  opinions,  and  to  lay  the  stress 
of  the  church's  peace  upon  the  former,  not  upon  the 
latter.  We  must  avoid,  the  common  confusion  of 
speaking  of  those  who  make  no  difference  between 
verbal  and  real  errors,  and  hate  the  spirit  of  those 
who  tear  their  brethren  as  heretics  before  they  under- 
stand them.  And  we  must  learn  to  see  the  true  state 
of  controversies,  and  reduce  them  to  the  very  point 
where  the  difference  lieth,  and  not  make  them  seem 
greater  than  they  are.  Instead  of  quarrelling  with 
our  brethren,  wre  must  combine  against  the  common 
adversaries,   and   all   ministers   must  associate,   and 


OVERSIGHT   OF   THE   FLOCK.  187 

hold  communion  and  correspondence  and  constant 
meetings  to  those  ends,  and  smaller  differences  of 
judgment  are  not  to  interrupt  them.  They  must  do 
as  much  of  the  work  of  God,  in  unity  and  concord, 
as  they  can,  which  is  the  legitimate  use  of  synods 
and  evangelical  associations;  not  to  rule  over  one 
another  and  make  laws,  but  to  avoid  misunderstand- 
ings, and  consult  for  mutual  edification,  and  main- 
tain love  and  communion,  and  go  on  unanimously 
in  the  work  that  God  hath  already  commanded  us. 
Had  the  ministers  of  the  gospel  been  men  of  peace, 
and  of  catholic  rather  than  factious  spirits,  the  church 
of  Christ  had  not  been  in  the  case  it  now  is.  The 
notions  of  Lutherans  and  Calvinists  abroad,  and  the 
differing  parties  at  home,  would  not  have  been  plot- 
ting the  subversion  of  one  another,  nor  remain  at 
that  distance  and  in  that  uncharitable  bitterness, 
nor  strengthen  the  common  enemy,  and  hinder  the 
building  and  prosperity  of  the  church  as  they  have 
done. 


CHAPTER   III. 

THE   MOTIVES   TO  THE   OVERSIGHT   OF   THE   FLOCK. 

Having  considered  the  manner  in  which  we  are 
to  take  heed  to  the  flock,  I  shall  now  proceed  to  lay 
before  you  some  motives  to  this  oversight;  and  here 
I  shall  confine  myself  to  those  contained  in  my  text. 

I.  The  first  consideration  which  the  text  affordeth 
us,  is  taken  from  our  relation  to  the  flock — we  are 

OVERSEERS  of  it. 


188  THE    REFORMED  PASTOR. 

1.  The  nature  of  our  office  requireth  us  to  "  take 
heed  to  all  the  flock."  What  else  are  we  overseers 
for  ?  To  be  a  bishop  or  pastor,  is  not  to  be  set  up  as 
an  idol  for  the  people  to  bow  to ;  but  it  is  to  be  the 
guide  of  sinners  to  heaven.  It  is  a  sad  case  that  men 
should  be  of  a  calling  of  which  they  know  not  the 
nature,  and  undertake  they  know  not  what.  Do 
these  men  consider  what  they  have  undertaken,  that 
live  in  ease  and  pleasure,  and  have  time  to  take  their 
superfluous  recreations,  and  to  spend  an  hour  and 
more  at  once,  in  loitering,  or  in  vain  discourse,  when 
so  much  work  doth  lie  upon  their  hands  ?  Brethren, 
do  you  consider  what  you  have  taken  upon  you  ? 
Why,  you  have  undertaken  the  conduct,  under  Christ, 
of  a  band  of  his  soldiers  "  against  principalities  and 
powers,  and  spiritual  wickednesses  in  high  places." 
You  must  lead  them  on  to  the  sharpest  conflicts ;  you 
must  acquaint  them  with  the  enemy's  stratagems  and 
assaults ;  you  must  watch  yourselves,  and  keep  them 
watching.  If  you  miscarry,  they  and  you  may  per- 
ish. You  have  a  subtle  enemy,  and  therefore  you 
must  be  wise.  You  have  a  vigilant  enemy,  and  there- 
fore you  must  be  vigilant.  You  have  a  malicious 
and  violent  and  unwearied  enemy,  and  therefore  you 
must  be  resolute,  courageous,  and  indefatigable.  You 
are  in  a  crowd  of  enemies,  encompassed  by  them  on 
every  side,  and  if  you  heed  one  and  not  all,  you  will 
quickly  fall. 

i\.nd  0  what  a  world  of  work  have  you  to  do. 
Had  you  but  one  ignorant  old  man  or  woman  to  teach, 
what  an  arduous  task  would  it  be,  even  though  they 
should  be  willing  to  learn.     But   if  they  are  as  un- 


OVERSIG-HT  OF  THE   FLOCK.  180 

willing  as  they  are  ignorant,  how  much  more  difficult 
will  it  prove.     But  to  have  such  a  multitude  of  igno- 
rant persons  as  most  of  us  have,  what  work  will  it 
find  us.     What  a  pitiful  life  is  it,  to  have  to  reason 
with  men  that  have  almost  lost  the  use  of  reason,  and 
to  argue  with  them  that  neither  understand  them- 
selves nor  you.     0  brethren,  what  a  world  of  wick- 
edness have  we  to  contend  with  in  one  soul,  and  what 
a  number  of  these  worlds.     And  when  you  think  you 
have  done  something,  you  leave  the  seed  among  the 
fowls  of  the  air ;  wicked  men  are  at  their  elbows,  to 
rise  up  and  contradict  all  you  have  said.     You  speak 
but  once  to  a  sinner,  for  ten  or  twenty  times  that  the 
emissaries  of  Satan  speak  to  them.     Moreover,  how 
easily  do  the  business  and  cares  of  the  world  choke 
the  seed  which  you  have  sown.     And  if  the  truth  had 
no  enemy  but  what  is  in  themselves,  how  easily  will 
a  frozen  carnal  heart  extinguish  those  sparks  which 
you  have  been  long  in  kindling  ;  yea,  for  want  of  fuel 
and  further  help,  they  will  go  out  of  themselves.    And 
when  you  think  your  work  doth  happily  succeed,  and 
have  seen  men  confessing  their  sins,  and  promising 
reformation,  and  living  as  new  creatures  and  zealous 
converts,  alas,  they  may,  after  all  tliis,  prove  unsound 
and  false  at  the  heart,  and  such  as  took  up  new  opin- 
ions and  new  company  without  a  new  heart.     0  how 
many,  after  some  considerable  change,  are  deceived 
by  the  profits  and  honors  of  the  world,  and  are  again 
entangled  by  their  former  lusts.     How  many  do  but 
change  a  disgraceful  way  of  flesh-pleasing  for  a  way 
that  is  less  dishonorable,  and  maketh  not  so  great  a 
noise  in  their  consciences.     How  many  grow  proud 


190  THE   REFORMED  PASTOR. 

before  they  acquire  a  thorough  knowledge  of  religion  ; 
and  confident  in  the  strength  of  their  unfurnished  in- 
tellects, greedily  snatch  at  every  error  that  is  present- 
ed to  them  under  the  name  of  truth ;  and  like  chick- 
ens that  straggle  from  the  hen,  are  carried  away  by 
that  infernal  kite,  while  they  proudly  despise  the 
guidance  and  advice  of  those  that  Christ  hath  set 
over  them  for  their  safety.  0,  brethren,  what  a  field 
of  work  is  there  before  us ;  not  a  person  that  you  see 
but  may  find  you  work.  In  the  saints  themselves, 
how  soon  do  the  Christian  graces  languish  if  you 
neglect  them  ;  and  how  easily  are  they  drawn  into 
sinful  practices,  to  the  dishonor  of  the  gospel,  and  to 
their  own  loss  and  sorrow.  If  this  be  the  work  of  a 
minister,  you  may  see  what  a  life  he  hath  to  lead. 
Let  us,  then,  be  up  and  doing  with  all  our  might ; 
difficulties  must  quicken,  not  discourage  us,  in  so 
necessary  a  work.  If  we  cannot  do  all,  let  us  do 
what  we  can ;  for  if  we  neglect  it,  woe  to  us,  and  to 
the  souls  committed  to  our  care.  Should  we  pass 
over  all  these  other  duties,  and  by  preaching  only, 
think  to  prove  ourselves  faithful  ministers,  and  to 
put  off  Grod  and  man  with  such  a  shell  and  vizor,  our 
reward  will  prove*  as  superficial  as  our  work. 

2.  Consider  that  it  is  by  your  oivn  voluntary  un- 
dertaking and  engagement,  that  all  this  work  is  laid 
upon  you.  No  man  forced  you  to  be  overseers  of  the 
church.  And  doth  not  common  honesty  bind  you  to 
be  true  to  your  trust  ? 

3.  Consider  that  you  have  the  honor,  to  encour- 
age you  to  the  labor.  And  a  great  honor  it  is  to  be 
the  ambassadors  of  Grod,  and  the  instruments  of  men's 


OVERSIGHT  OF   THE   FLOCK.  191 

conversion,  to  "save  their  souls  from  death,  and  to 
cover  a  multitude  of  sins."  The  honor,  indeed,  is  but 
the  attendant  of  the  work.  To  do,  therefore,  as  some 
of  the  prelates  of  the  church  in  all  ages  have  done — to 
strive  for  precedency,  and  fill  the  world  with  conten- 
tions about  the  dignity  and  superiority  of  their  seats, 
doth  show  that  we  much  forget  the  nature  of  that 
office  which  we  have  undertaken.  I  seldom  see  min- 
isters strive  so  furiously  who  shall  go  first  to  a  poor 
man's  cottage,  to  teach  him  and  his  family  the  way 
to  heaven ;  or  who  shall  first  endeavor  the  conver- 
sion of  a  sinner,  or  first  become  the  servant  of  all. 
Strange,  that  notwithstanding  all  the  plain  expres- 
sions of  Christ,  men  will  not  understand  the  nature 
of  their  office.  If  they  did,  would  they  strive  who 
would  be  the  pastor  of  a  whole  county  and  more, 
when  there  are  so  many  thousand  poor  sinners  in  it 
that  cry  for  help,  and  they  are  neither  able  nor  willing 
to  engage  for  their  relief?  Nay,  when  they  can  pa- 
tiently live  in  the  house  with  profane  persons,  and 
not  follow  them  seriously  and  incessantly  for  their 
conversion ;  and  that  they  would  have  the  name  and 
honor  of  the  work  of  a  county,  who  are  unable  to  do 
all  the  work  of  a  parish,  when  the  honor  is  but  the 
appendage  of  the  work.  Is  it  names  and  honor,  or 
the  work  and  end,  that  they  desire  ?  0,  if  they  would 
faithfully,  humbly,  and  self-denyingly  lay  out  them- 
selves for  Christ  and  his  church,  and  never  think  of 
titles  and  reputation,  they  should  then  have  honor, 
whether  they  would  or  not ;  but  by  gaping  after  it, 
they  lose  it. 

4.  Consider  that  you  have  the  many  other  excel- 


192  THE    REFORMED  PASTOR. 

lent  privileges  of  the  ministerial  office,  to  encourage 
you  to  the  work.  If  you  will  not  therefore  do  the 
work,  you  have  nothing  to  do  with  the  privileges. 
It  is  something  that  you  are  maintained  by  other 
men's  labors.  This  is  for  your  work,  that  you  may 
not  be  taken  off  from  it ;  but  as  Paul  requireth,  may 
"  give  yourselves  wholly  to  these  things,"  and  not  be 
forced  to  neglect  men's  souls,  while  you  are  providing 
for  your  own  bodies.  Either  do  the  work  then,  or 
take  not  the  maintenance. 

But  you  have  far  greater  privileges  than  this.  Is 
it  nothing  to  be  brought  up  to  learning,  when  others 
are  brought  up  to  the  cart  and  plough  ;  and  to  be 
furnished  with  so  much  delightful  knowledge,  when 
the  world  lieth  in  ignorance  ?  Is  it  nothing  to  con- 
verse with  learned  men,  and  to  talk  of  high  and  glo- 
rious things,  when  others  must  converse  with  almost 
none  but  the  most  vulgar  and  illiterate  ?  But  espe- 
cially, what  an  excellent  privilege  is  it,  to  live  in 
studying  and  preaching  Christ — to  be  continually 
searching  into  his  mysteries,  or  feeding  on  them — to 
be  daily  employed  in  the  consideration  of  the  blessed 
nature,  works,  and  ways  of  God.  Others  are  glad  of 
the  leisure  of  the  Lord's  day,  and  now  and  then  of  an 
hour  besides,  when  they  can  lay  hold  upon  it.  But 
we  may  keep  a  continual  Sabbath.  We  may  do 
almost  nothing  else  but  study  and  talk  of  God  and 
glory,  and  engage  in  acts  of  prayer  and  praise,  and 
drink  in  his  sacred,  saving  truths.  Our  employment 
is  all  high  and  spiritual.  Whether  we  be  alone  or 
in  company,  our  business  is  for  another  world.  0 
that  our  hearts  were  but  more  tuned  to  this  work  ; 


OVERSIGHT   OF   THE   FLOCK.  193 

what  a  blessed,  joyful  life  should  we  then  live.  How 
sweet  would  our  study  be  to  us — how  pleasant  the 
pulpit.  And  what  delight  would  our  conference  about 
spiritual  and  eternal  things  afford  us.  To  live  among 
such  excellent  helps  as  our  libraries  afford — to  have  so 
many  silent,  wise  companions  whenever  we  please — 
all  these,  and  many  other  similar  privileges  of  the 
ministry,  bespeak  our  unwearied  diligence  in  the 
work. 

5.  By  your  work  you  are  related  to  Christ,  as 
well  as  to  the  flock.  You  are  the  stewards  of  his 
mysteries,  and  rulers  of  his  household ;  and  he  that 
intrusted  you  will  maintain  you  in  his  work.  But 
then  "it  is  required  of  a  steward  that  a  man  be  found 
faithful."  Be  true  to  him,  and  never  doubt  but  he 
will  be  true  to  you.  Do  you  feed  his  flock,  and  he 
will  sooner  feed  you  as  he  did  Elijah,  than  leave  you 
to  want.  If  you  be  in  prison,  he  will  open  the  doors  ; 
but  then  you  must  relieve  imprisoned  souls.  He  will 
give  you  a  tongue  and  wisdom  that  no  enemy  shall 
be  able  to  resist ;  but  then  you  must  use  it  faith- 
fully for  him.  If  you  will  put  forth  your  hand  to 
relieve  the  distressed,  he. will  wither  the  hand  that 
is  stretched  out  against  you.  The  ministers  of  Eng- 
land, I  am  sure,  may  know  this  by  large  experience. 
Many  a  time  hath  Grod  rescued  them  from  the  jaws 
of  the  devourer.  0  the  admirable  preservations  and 
deliverances  that  they  have  had  from  cruel  papists, 
from  tyrannical  persecutors,  and  from  misguided, 
passionate  men.  Consider,  brethren,  why  it  is  that 
Grod  hath  done  all  this.  Is  it  for  your  persons,  or  for 
his  church  ?     What  are  you  to  him  more  than  other 


194  THE   REFORMED  PASTOR. 

men,  but  for  his  work  and  people's  sakes  ?  Are  you 
angels  ?  Is  your  flesh  formed  of  better  clay  than 
your  neighbors  ?  Are  you  not  of  the  same  generation 
of  sinners,  that  need  his  grace  as  much  as  they  ? 
Up,  then,  and  work  as  the  redeemed  of  the  Lord — as 
those  that  are  purposely  rescued  from  ruin  for  his 
service.  If  you  believe  that  God  hath  rescued  you 
for  himself,  live  to  him,  as  being  unreservedly  his 
who  hath  delivered  you. 

II.  The  second  motive  in  the  text  is  drawn  from 
the  efficient  cause.  It  is  the  Holy  Ghost  that  hath 
made  us  overseers  of  his  church,  and  therefore  it  be- 
comes us  to  take  heed  to  it.  The  Holy  Ghost  makes 
men  bishops  or  overseers  of  the  church  in  three  sev- 
eral respects :  by  qualifying  them  for  the  office  ;  by 
directing  the  ordainers  to  discern  their  qualifications, 
and  know  the  fittest  men ;  and  by  directing  them, 
the  people  and  themselves,  for  the  affixing  them  to  a 
particular  charge.  All  these  things  were  then  done 
in  an  extraordinary  way,  by  inspiration,  or  at  least 
very  often.  The  same  are  done  now  by  the  ordinary 
way  of  the  Spirit's  assistance.  But  it  is  the  same 
Spirit  still ;  and  men  are  made  overseers  of  the 
church,  when  they  are  rightly  called,  by  the  Holy 
Ghost  now  as  well  as  then.  It  is  a  strange  conceit, 
therefore,  of  the  papists,  that  ordination  by  the  hands 
of  man  is  of  more  absolute  necessity,  in  the  ministe- 
rial office,  than  the  calling  of  the  Holy  Ghost.  God 
hath  determined  in  his  word  that  there  shall  be  such 
an  office,  and  what  the  work  and  power  of  that  office 
shall  be,  and  what  sort  of  men,  as  to  their -qualifica- 
tions, shall  receive  it.     None  of  these  can  be  undone 


OVERSIGHT  OF  THE  FLOCK.  195 

by  man,  or  made  unnecessary,  (rod  also  giveth  men 
the  qualifications  which  he  requireth  ;  so  that  all 
that  the  church  hath  to  do,  whether  pastors  or  people, 
ordainers  or  electors,  is  but  to  discern  and  determine 
which  are  the  men  that  God  hath  thus  qualified,  and 
to  accept  of  them  that  are  so  provided,  and  upon  con- 
sent, to  install  them  solemnly  in  this  office. 

What  an  obligation,  then,  is  laid  upon  us,  by  our 
call  to  the  work.  If  our  commission  be  sent  from 
heaven,  it  is  not  to  be  disobeyed.  When  the  apos- 
tles were  called  by  Christ  from  their  secular  employ- 
ments, they  presently  left  friends  and  house  and 
trade  and  all,  and  followed  him.  When  Paul  was 
called  by  the  voice  of  Christ,  he  "  was  not  disobedient 
to  the  heavenly  vision."  Though  our  call  is  not  so 
immediate  or  extraordinary,  yet  it  is  from  the  same 
Spirit.  It  is  no  safe  course  to  imitate  Jonah,  in  turn- 
ing our  back  upon  the  commands  of  God.  If  we 
neglect  our  work,  he  hath  a  spur  to  quicken  us  ;  if 
we  run  away  from  it,  he  hath  messengers  enough  to 
overtake  us  and  bring  us  back,  and  make  us  do  it ; 
and  it  is  better  to  do  it  at  first  than  at  last. 

III.  The  third  motive  in  the  text  is  drawn  from 
the  dignity  of  the  object.  It  is  the  Church  of  God 
which  we  must  oversee — that  church  for  which  the 
world  is  chiefly  upheld,  which  is  sanctified  by  the 
Holy  Ghost,  which  is  the  mystical  body  of  Christ — 
that  church  with  which  angels  are  present,  and  on 
which  they  attend  as  ministering  spirits — whose  little 
ones  have  their  angels  beholding  the  face  of  God  in 
heaven.  0  what  a  charge  is  it  that  we  have  under- 
taken !     And  shall  we  be  unfaithful  to  it  ?    Have  we 


196  THE   REFORMED  PASTOR. 

the  stewardship  of  Grod's  own  family,  and  shall  we 
neglect  it  ?  Have  we  the  conduct  of  those  saints  that 
shall  live  for  ever  with  (rod  in  glory,  and  shall  we 
overlook  them  ?  Grod  forbid  !  I  beseech  you,  breth- 
ren, let  this  thought  awaken  the  negligent.  You 
that  draw  back  from  painful,  displeasing,  suffering 
duties,  and  put  off  men's  souls  with  ineffectual  for- 
malities, do  you  think  this  is  honorable  treatment  of 
Christ's  spouse  ?  Are  the  souls  of  men  thought  meet 
by  G-od  to  see  his  face,  and  live  for  ever  in  heaven, 
and  are  they  not  worthy  of  your  utmost  cost  and 
labor .  on  earth  ?  Do  you  think  so  basely  of  the 
church  of  Grod,  as  if  it  deserved  no£  the  best  of  your 
care  and  help  ?  Were  you  the  keepers  of  sheep  or 
swine,  you  would  scarcely  let  them  go,  and  say, 
They  are  not  worth  my  looking  after ;  especially  if 
they  were  your  own.  And  dare  you  say  so  of  the 
souls  of  men — of  the  church  of  Grod  ?  Christ  walk* 
eth  among  them ;  remember  his  presence,  and  see 
that  you  are  diligent  in  your  work.  They  are  "  a 
chosen  generation,  a  royal  priesthood,  a  holy  nation, 
a  peculiar  people,  to  show  forth  the  praises  of  Him 
that  hath  called  them."  And  will  you  neglect  them  ? 
"What  a  high  honor  is  it  to  be  one  of  them,  yea,  but 
a  door-keeper  in  the  house  of  Grod.  But  to  be  the 
priest  of  these  priests,  and  the  ruler  of  these  kings, 
this  is  such  an  honor  as  multiplieth  your  obligations 
to  diligence  and  fidelity  in  so  noble  an  employment. 

IY.  The  last  motive  that  is  mentioned  in  my 
text,  is  drawn  from  the  price  that  was  paid  for  the 
church  which  we  oversee:  "Which  Grod,"  says  the 
apostle,  "hath  purchased  with  his  own  blood."     0 


OVERSIGHT  OF   THE   FLOCK.  197 

what  an  argument  is  this  to  quicken  the  negligent, 
and  to  condemn  those  who  will  not  be  quickened  to 
their  duty  by  it.  "  0,"  saith  one  of  the  ancient  doc- 
tors, "  if  Christ  had  but  committed  to  my  keeping 
one  spoonful  of  his  blood  in  a  fragile  glass,  how 
curiously  would  I  preserve  it,  and  how  tender  would 
I  be  of  that  glass.  If  then  he  have  committed  to  me 
the  purchase  of  his  blood,  should  I  not  as  carefully 
look  to  my  charge  ?"  What,  brethren,  shall  we  de- 
spise the  blood  of  Christ  ?  Shall  we  think  it  was 
shed  for  them  who  are  not  worthy  of  our  utmost 
care  ?  You  may  say  here,  It  is  not  a  little  crime 
that  negligent  pastors  are  guilty  of.  As  much  as  in 
them  lieth,  the  blood  of  Christ  would  be  shed  in  vain. 
They  would  lose  him  those  souls  which  he  hath  so 
dearly  purchased. 

0,  then,  let  us  hear  those  arguments  of  Christ, 
whenever  we  feel  ourselves  grow  dull  and  careless : 
Did  I  die  for  these  souls,  and  wilt  not  thou  look  after 
them  ?  Were  they  worth  my  blood,  and  are  they  not 
worth  thy  labor  ?  Did  I  come  down  from  heaven  to 
earth,  "to  seek  and  to  save  that  which  was  lost;" 
and  wilt  thou  not  go  to  the  next  door,  or  street,  or 
village,  to  seek  them  ?  How  small  is  thy  labor  and 
condescension  compared  to  mine.  I  debased  myself 
to  this,  but  it  is  thy  honor  to  be  so  employed.  Have 
I  done  and  suffered  so  much  for  their  salvation,  and 
was  I  willing  to  make  thee  a  fellow- worker  with  me, 
and  wilt  thou  refuse  to  do  that  little  that  lieth  upon 
thy  hands  ?  Every  time  we  look  on  our  congrega- 
tions, let  us  believingly  remember,  that  they  are  the 
purchase  of  Christ's  blood,  and  therefore  should  be 


198  THE   REFORMED  PASTOR. 

regarded  by  us  with  the  most  tender  affection.  0 
think  what  a  confusion  it  will  be  to  a  negligent  min- 
ister, at  the  last  day,  to  have  this  blood  of  the  Son  of 
G-od  pleaded  against  him,  and  for  Christ  to  say,  It 
was  the  purchase  of  my  blood  of  which  thou  didst 
make  so  light,  and  dost  thou  think  to  be  saved.by  it 
thyself?  0  brethren,  seeing  Christ  will  bring  his 
blood  to  plead  with  us,  let  it  plead  us  to  our  duty, 
lest  it  plead  us  to  damnation. 


PART    III. 

APPLICATION. 


CHAPTER  I. 

THE   USE   OF  HUMILIATION. 

Reverend  and  dear  Brethren,  our  business  here 
this  day  is  to  humble  our  souls  before  the  Lord  for 
our  past  negligence,  and  to  implore  (rod's  assistance 
in  our  work  for  the  time  to  come.  Indeed,  we  can 
scarcely  expect  the  latter  without  the  former.  If 
God  will  help  us  in  our  future  duty,  he  will  first 
humble  us  for  our  past  sin.  He  that  hath  not  so 
much  sense  of  his  faults  as  uhfeignedly  to  lament 
them,  will  hardly  have  so  much  as  to  move  him  to 
reform  them.  The  sorrow  of  repentance  may  exist 
without  a  change  of  heart  and  life,  because  a  passion 
may  be  more  easily  wrought  than  a  true  conversion. 
But  the  change  cannot  take  place  without  some  good 
measure  of  the  sorrow.  Indeed,  we  may  here  justly 
begin  our  confessions ;  it  is  too  common  with  us  to 
expect  that  from  our  people,  which  we  do  little  or 
nothing  in  ourselves.  What  pains  do  we  take  to 
humble  them,  while  we  ourselves  are  unhumbled. 
How  hard  do  we  expostulate  with  them,  to  wring 
out  of  them  a  few  penitential  tears — and  all  too 
little — while  yet  our  own  eyes  are  dry.     Alas,  how 


200  THE   REFORMED  PASTOR. 

we  set  them  an  example  of  hard-heartedness,  while 
we  are  endeavoring  by  our  words  to  melt  and  mollify 
them.  0,  if  we  did  but  study  half  as  much  to  affect 
and  amend  our  own  hearts,  as  we  do  those  of  our 
hearers,  it  would  not  be  with  many  of  us  as  it  is.  It 
is  a  great  deal  too  little  that  we  do  for  their  humilia- 
tion ;  but  I  fear  it  is  much  less  that  some  of  us  do 
for  our  own.  Too  many  do  somewhat  for  other 
men's  souls,  while  they  seem  to  forget  that  they  have 
souls  of  their  own  to  regard.  They  so  carry  the 
matter,  as  if  their  part  of  the  work  lay  in  calling  for 
repentance,  and  the  hearers'  in  repenting;  theirs  in 
bespeaking  tears  and  sorrow,  and  other  men's  in 
weeping  and  sorrowing  ;  theirs  in  crying  down  sin, 
and  the  people's  in  forsaking  it ;  theirs  in  preaching 
duty,  and  the  hearer's  in  practising  it. 

But  we  find  that  the  guides  of  the  church  in 
Scripture  did  confess  their  own  sins,  as  well  as  the 
sins  of  the  people.  Ezra  confesseth  the  sins  of  the 
priest,  as  well  as  of  the  people,  weeping  and  casting 
himself  down  before  the  house  of  God.  Daniel  con- 
fessed his  own  sin  as  well  as  the  people's.  I  think, 
if  we  consider  well  the  duties  already  stated,  and 
how  imperfectly  we  have  performed  them,  we  need 
not  demur  upon  the  question,  whether  we  have 
cause  of  humiliation.  I  must  needs  say,  though  I 
condemn  myself  in  saying  it,  that  he  who  readeth 
but  this  one  exhortation  of  Paul  to  the  elders  of  the 
church  at  Ephesus,  and  compareth  his  life  with  it, 
must  be  stupid  and  hard-hearted,  if  he  do  not  melt 
under  a  sense  of  his  neglects,  and  be  not  forced  to 
bewail  his  great  omissions,  and  to  fly  for  refuge  to 


OUR  DEFICIENCIES.  201 

the  blood  of  Christ,  and  to  his  pardoning  grace.  I  am 
confident,  brethren,  that  none  of  you  do  in  judgment 
approve  of  the  libertine  doctrine,  that  cryeth  down 
the  necessity  of  confession,  contrition,  and  humilia- 
tion, as  connected  with  the  pardon  of  sin.  Is  it  not 
pity,  then,  that  our  hearts  are  not  as  orthodox  as  our 
heads  ?  But  I  see  we  have  but  half  learned  our 
lesson,  when  we  know  it,  and  can  say  it.  When  the 
understanding  hath  learned  it,  there  is  more  ado  to 
teach  our  wills  and  affections,  our  eyes,  our  tongues, 
and  our  hands.  It  is  a  sad  thing  that  so  many  of  us 
preach  our  hearers  asleep  ;  but  it  is  sadder  still,  if  we 
have  studied  and  preached  ourselves  asleep,  and  have 
talked  so  long  against  hardness  of  heart,  till  our  own 
has  grown  hardened  under  the  noise  of  our  own 
reproofs. 

And  that  you  may  see  that  it  is  not  a  causeless 
sorrow  that  God  requireth  of  us,  I  shall  call  to  your 
remembrance  our  manifold  sins,  and  set  them  in 
order  before  you,  that  we  may  make  a  full  and  free 
confession  of  them,  and  that  He  who  is  "  faithful  and 
just  may  forgive  them,  and  cleanse  us  from  all  in- 
iquity." In  this  I  suppose  I  have  your  hearty  con- 
sent, and  that  you  will  be  so  far  from  being  offended 
with  me,  though  I  should  disgrace  your  persons,  and 
others  in  this  office,  that  you  will  readily  subscribe 
the  charge,  and  be  humble  self-accusers ;  and  so  far 
am  I  from  justifying  myself  by  the  accusation  of 
others,  that  I  do  unfeignedly  put  my  name  with  the 
first  in  the  bill  of  indictment.  For  how  can  a 
wretched  sinner,  one  chargeable  with  so  many  and 
so  great  transgressions,  presume  to  justify  himself 

9* 


202  THE   REFORMED  PASTOR. 

before  God  ?  Or  how  can  he  plead  guiltless,  whose 
conscience  hath  so  much,  to  say  against  him  ?  If  I 
cast  shame  upon  the  ministry,  it  is  not  on  the  office, 
but  on  our  persons,  by  opening  that  sin  which  is  our 
shame.  The  glory  of  our  high  employment  doth  not 
communicate  any  glory  to  our  sin ;  "  for  sin  is  a  re- 
proach to  any  people."  And  be  they  pastors  or  peo- 
ple, it  is  only  they  that  "  confess  and  forsake"  their 
sins,  that  shall  have  mercy,"  while  "  he  that  harden- 
eth  his  heart  shall  fall  into  mischief." 

The  great  sins  that  we  are  guilty  of,  I  shall  not 
undertake  to  enumerate,  and  therefore  my  passing 
over  any  particular  one  is  not  to  be  taken  as  a  denial 
or  justification  of  it.  But  I  shall  consider  it  as  my 
duty,  to  instance  some  few  which  cry  loud  for  humil- 
iation and  speedy  reformation. 

Only  I  must  needs  first  make  this  profession,  That, 
notwithstanding  all  the  faults  which  are  now  amongst 
us,  I  do  not  believe  that  ever  England  had  so  able 
and  faithful  a  ministry  since  it  was  a  nation,  as  it 
hath  at  this  day ;  and  I  fear  that  few  nations  on 
earth,  if  any,  have  the  like.  Sure  I  am,  the  change 
is  so  great  within  these  twelve  years,  that  it  is  one  of 
the  greatest  joys  that  ever  I  had  in  the  world  to  be- 
hold it.  0  how  many  congregations, are  now  plainly 
and  frequently  taught,  that  lived  then  iu  great  ob- 
scurity. How  many  able,  faithful  men  are  there 
now  in  a  county,  in  comparison  of  what  were  then. 
How  graciously  hath  God  prospered  the  studies  of 
many  young  men,  who  were  little  children  in  the 
beginning  of  the  late  troubles,  so  that  now  they 
cloud  the  most  of  their  seniors.     How  many  miles 


OUfL  DEFICIENCIES.  203 

would  I  have  gone  twenty  years  ago,  and  less,  to 
have  heard  one  of  those  ancient  reverend  divines, 
whose  congregations  are  now  grown  thin,  and  their 
parts  esteemed  mean,  by  reason  of  the  notable  im- 
provement of  their  juniors.  And,  in  particular,  how 
mercifully  hath  the  Lord  dealt  with  this  poor  county 
of  Worcester,  in  raising  up  so  many  who  do  credit  to 
the  sacred  office,  and  self-denyingly  and  freely,  zeal- 
ously and  unweariedly,  lay  out  themselves  for  the 
good  of  souls.  I  bless  the  Lord  that  hath  placed  me 
in  such  a  neighborhood,  where  I  may  have  the  broth- 
erly fellowship  of  so  many  able,  faithful,  humble, 
unanimous,  and  peaceable  men.  0  that  the  Lord 
would  long  continue  this  admirable  mercy  to  this 
unworthy  county.  And  I  hope  I  shall  rejoice  in  God 
while  I  have  a  being,  for  the  common  change  in  other 
parts  that  I  have  lived  to  see ;  that  so  many  hundred 
faithful  men  are  so  hard  at  work  for  the  saving  of 
souls ;  and  that  more  are  springing  up  apace.  I 
know  there  are  some  men,  whose  parts  I  reverence, 
who  being,  in  point  of  government,  of  another  mind 
from  them,  will  be  offended  at  my  very  mention  of 
this  happy  alteration ;  but  I  must  profess,  if  I  were 
absolutely  prelatical,  if  I  knew  my  heart,  I  could  not 
but  for  all  that  rejoice.  What,  not  rejoice  at  the 
prosperity  of  the  church,  because  the  men  do  differ 
in  one  opinion  about  its  order  ?  Should  I  shut  my 
eyes  against  the  mercies  of  the  Lord  ?  The  souls  of 
men  are  not  so  contemptible  to  me,  that  I  should 
envy  them  the  bread  of  life,  because  it  is  broken  to 
them  by  a  hand  that  had  not  the  prelatical  approba- 
tion.    0  that  every  congregation  were  thus  supplied ; 


204  THE   REFORMED  PASTOR. 

but  every  thing  cannot  be  done  at  once.  They  had  a 
long  time  to  settle  a  corrupted  ministry ;  and  when 
the  ignorant  and  scandalous  are  cast  out,  we  cannot 
create  abilities  in  others  for  the  supply,  we  must  stay 
the  time  of  their  preparation  and  growth  ;  and  then, 
if  England  drive  not  away  the  gospel  by  their  abuse, 
even  by  their  wilful  unreformedness  and  hatred  of 
the  light,  they  are  like  to  be  the  happiest  nation 
under  heaven.  For,  as  for  all  the  sects  and  heresies 
that  are  creeping  in  .and  daily  troubling  us,  I  doubt 
not  but  the  gospel,  managed  by  an  able  self-denying 
ministry,  will  effectually  disperse  and  shame  them 
all. 

But  you  may  say,  This  is  not  confessing  sin,  but 
applauding  those  whose  sins  you  pretend  to  confess. 
To  this  I  answer,  it  is  the  due  acknowledgment  of 
God's  kindness,  and  thanksgiving  for  his  admirable 
mercies,  that  I  may  not  seem  unthankful  in  confes- 
sion, much  less  to  cloud  or  vilify  God's  graces,  while 
I  open  the  frailties  that  in  many  do  accompany  them ; 
for  many  things  are  sadly  out  of  order  in  the  best,  as 
will  appear  from  the  following  particulars. 

1.  One  of  our  most  heinous  and  palpable  sins  is 
pride.  This  is  a  sin  that  hath  too  much  interest  in 
the  best  of  us ;  but  which  is  more  hateful  and  inex- 
cusable in  us  than  in  other  men.  Yet  is  it  so  preva- 
lent in  some  of  us,  that  it  inditeth  our  discourses,  it 
chooseth  our  company;  it  formeth  our  countenances, 
it  putteth  the  accent  and  emphasis  upon  our  words. 
It  fills  some  men's  minds  with  aspiring  desires  and 
designs ;  it  possesseth  them  with  envious  and  bitter 
thoughts  against  those  who  stand  in  their  light,  or 


OUR  DEFICIENCIES.  205 

who,  by  any  means,  eclipse  their  glory,  or  hinder  the 
progress  of  their  reputation.  0  what  a  constant  com- 
panion, what  a  tyrannical  commander,  what  a  sly  and 
subtle  insinuating  enemy  is  this  sin  of  pride.  It  goes 
with  men  to  the  draper,  the  mercer,  the  tailor ;  it 
chooseth  them  their  cloth,  their  trimming,  and  their 
fashion.  Fewer  ministers  would  ruffle  it  out  in  the 
fashion  in  hair  and  habit,  if  it  were  not  for  the  com- 
mand of  this  tyrant.  And  I  would  that  this  were  all, 
or  the  worst.  But  alas,  how  frequently  doth  it  go 
with  us  to  our  study,  and  there  sit  with  us  and  do  our 
work.  How  oft  doth  it  choose  our  subject;  and, 
more  frequently  still,  our  words  and  ornaments.  Grod 
commandeth  us  to  be  as  plain  as  we  can,  that  we  may 
inform  the  ignorant ;  and  as  convincing  and  serious 
as  we  are  able,  that  we  may  melt  and  change  their 
hardened  hearts.  But  pride  stands  by  and  contra- 
dicteth  all,  and  produceth  its  toys  and  trifles.  It 
polluteth  rather  than  polisheth  ;  and,  under  pretence 
of  laudable  ornaments,  dishonoreth  our  sermons  with 
childish  gauds :  as  if  a  prince  were  to  be  decked  in 
the  habit  of  a  stage-player,  or  a  painted  fool.  It  per- 
suade th  us  to  paint  the  window,  that  it  may  dim  the 
light ;  and  to  speak  to  our  people  that  which  they 
cannot  understand,  to  show  them  that  we  are  able  to 
speak  unprofitably.  If  we  have  a  plain  and  cutting 
passage,  it  taketh  off  the  edge,  and  dulls  the  life  of 
our  preaching,  under  pretence  of  filing  off  the  rough- 
ness, unevenness,  and  superfluity.  When  God  charg- 
eth  us  to  deal  with  men  as  for  their  lives,  and  to 
beseech  them  with  all  the  earnestness  that  we  are 
able,  this  cursed  sin  controlleth  all,  and  condemneth 


206  THE   REFORMED  PASTOR. 

the  most  holy  commands  of  God,  and  saith  to  us, 
What,  will  you  make  people  think  you  are  mad? 
Will  you  make  them  say  you  rage  or  rave  ?  Cannot 
you  speak  soberly  and  moderately  ?  And  thus  doth 
pride  make  many  a  man's  sermons — and  what  pride 
makes,  the  devil  makes  ;  and  what  sermons  the  devil 
will  make,  and  to  what  end,  we  may  easily  conjec- 
ture. Though  the  matter  be  of  God,  yet  if  the  dress 
and  manner  and  end  be  from  Satan,  we  have  no  great 
reason  to  expect  success. 

And  when  pride  hath  made  the  sermon,  it  goes 
with  us  into  the  pulpit — it  formeth  our  tone — it  ani- 
mateth  us  in  the  delivery — it  takes  us  off  from  that 
which  may  be  displeasing,  how  necessary  soever,  and 
setteth  us  in  pursuit  of  vain  applause.  In  short,  the 
sum  of  all  is  this,  it  maketh  men,  both  in  studying 
and  preaching,  to  seek  themselves  and  deny  God, 
when  they  should  seek  G-od's  glory,  and  deny  them- 
selves. When  they  should  inquire,  What  shall  I  say, 
and  how  shall  I  say  it,  to  please  God  best,  and  do 
most  good  ?  it  makes  them  ask,  What  shall  I  say, 
and  how  shall  I  deliver  it,  to  be  thought  a  learned, 
able  preacher,  and  to  be  applauded  by  all  that  hear 
me  ?  When  the  sermon  is  done,  pride  goeth  home 
with  them,  and  maketh  them  more  eager  to  know 
whether  they  were  applauded,  than  whether  they  did 
prevail  for  the  saving  of  souls.  Were  it  not  for 
shame,  they  could  find  in  their  hearts  to  ask  people 
how  they  liked  them,  and  to  draw  out  their  commen- 
dations. If  they  perceive  that  they  are  highly  thought 
of,  they  rejoice  as  having  attained  their  end  ;  but  if 
they  see  that  they  are  considered  but  weak  or  com- 


OUR  DEFICIENCIES.  207 

mon  men,  they  are  displeased,  as  having  missed  the 
prize  they  had  in  view. 

But  even  this  is  not  all,  nor  the  worst,  if  worse 
may  be.  0  that  ever  it  should  be  said  of  godly  min- 
isters, that  they  are  so  set  upon  popular  favor,  and  of 
being  highest  in  men's  estimation,  that  they  envy  the 
talents  and  names  of  their  brethren  who  are  preferred 
before  them,  as  if  all  were  taken  from  their  praise 
that  is  given  to  another  ;  and  as  if  God  had  given 
them  his  gifts,  to  be  the  mere  ornaments  and  trap- 
pings of  their  persons,  that  they  may  walk  as  men  of 
reputation  in  the  world,  and  as  if  all  his  gifts  to  others 
were  to  be  trodden  down  and  vilified,  if  they  seem  to 
stand  in  the  way  of  their  honor.  What,  a  saint — a 
preacher  of  Christ,  and  yet  envy  that  which  hath  the 
image  of  Christ,  and  malign  his  gifts  for  which  he 
should  have  the  glory,  and  all  because  they  seem  to 
hinder  our  glory.  Is  not  every  true  Christian  a  mem- 
ber of  the  body  of  Christ,  and  therefore  partaketh  of 
the  blessings  of  the  whole,  and  of  each  particular 
member  thereof;  and  doth  not  every  man  owe  thanks 
to  God  for  his  brethren's  gifts,  not  only  as  having  him- 
self a  part  in  them,  as  the  foot  hath  the  benefit  of  the 
guidance  of  the  eye,  but  also  because  his  own  ends 
may  be  attained  by  his  brethren's  gifts,  as  well  as  by 
his  own?  for  if  the  glory  of  God,  and  the  church's 
felicity  be  not  his  end,  he  is  not  a  Christian.  Will 
any  workman  malign  another,  because  he  helpeth 
him  to  do  his  master's  work  ?  Yet,  alas,  how  com- 
mon is  this  heinous  crime  among  the  members  of 
Christ.  They  can  secretly  blot  the  reputation  of 
those  that  stand  in  the  way  of  their  own ;  and  what 


208  THE  REFORMED  PASTOR. 

they  cannot  for  shame  do  in  plain  and  open  terms,  lest 
they  be  proved  liars  and  slanderers,  they  will  do  in 
generals,  and  by  malicious  intimations,  raising  sus- 
picions where  they  cannot  fasten  accusations.  And 
some  go  so  far,  that  they  are  unwilling  that  any  one 
who  is  abler  than  themselves  should  come  into  their 
pulpits,  lest  they  should  be  more  applauded  than 
themselves.  A  fearful  thing  it  is,  that  any  man  who 
hath  the  least  of  the  fear  of  God,  should  so  envy  God's 
gifts,  and  had  rather  that  his  carnal  hearers  should 
remain  unconverted,  and  the  drowsy  unawakened, 
than  that  it  should  be  done  by  another  who  may  be 
preferred  before  them.  Yea,  so  far  doth  this  cursed 
vice  prevail,  that  in  great  congregations,  which  have 
need  of  the  help  of  many  preachers,  we  can  scarcely, 
in  many  places,  get  two  of  equality  to  live  together  in 
love  and  quietness,  and  unanimously  to  carry  on  the 
work  of  God.  But  unless  one  of  them  be  quite  below 
the  other  in  parts,  and  content  to  be  so  esteemed,  or 
unless  he  be  an  assistant  to  the  other,  and  ruled  by 
him,  they  are  contending  for  precedency,  and  envy- 
ing each  other's  interest,  and  walking  with  strange- 
ness and  jealousy  -towards  one  another,  to  the  shame 
of  their  profession,  and  the  great  injury  of  their 
people.  I  am  ashamed  to  think  of  it,  that  when  1 
have  been  endeavoring  to  convince  persons  of  public 
interest  and  capacity,  of  the  great  necessity  of  more 
ministers  than  one  in  large  congregations,  they  tell 
me  they  will  never  agree  together.  I  hope  the  objec- 
tion is  unfounded  as  to  the  most ;  but  it  is  a  sad  case 
that  it  should  be  true  of  any.  Nay,  so  great  is  the 
pride  of  some  men,  that  when  they  might  have  an 


OUR  DEFICIENCIES.  209 

equal  assistant  to  further  the  work  of  Grod,  they  had 
rather  take  all  the  burden  upon  themselves,  though 
more  than  they  can  bear,  than  that  any  one  should 
share  with  them  in  the  honor,  or  that  their  interest  in 
the  affections  of  the  people  should  be  diminished. 

Hence  also  it  is,  that  men  do  so  magnify  their 
own  opinions,  and  are  as  censorious  of  any  that  differ 
from  them  in  inferior  matters,  as  if  it  were  all  one  to 
differ  from  them  and  from  God.  They  expect  that 
all  should  conform  to  their  judgment,  as  if  they  were 
the  rulers  of  the  church's  faith ;  and  while  we  cry 
down  papal  infallibility,  too  many  of  us  would  be 
popes  ourselves,  and  have  all  stand  to  our  determina- 
tion, as  if  we  were  infallible.  It  is  true,  we  have 
more  modesty  than  expressly  to  say  so :  we  pretend 
that  it  is  only  the  evidence  of  truth  that  appeareth  in 
our  reasons,  that  we  expect  men  should  yield  to,  and 
our  zeal  is  for  the  truth  and  not  for  ourselves  ;  but  as 
that  must  needs  be  taken  for  truth  which  is  ours,  so 
our  reasons  must  needs  be  taken  for  valid  ;  and  if 
they  be  but  freely  examined,  and  be  found  fallacious, 
as  we  are  exceedingly  backward  to  see  it  ourselves, 
because  they  are  ours,  so  we  are  angry  that  it  should 
be  disclosed  to  others.  We  so  espouse  the  cause  of  our 
errors,  as  if  all  that  were  spoken  against  them  were 
spoken  against  our  persons,  and  we  were  heinously 
injured  to  have  our  arguments  thoroughly  confuted, 
by  which  we  injured  the  truth  and  the  souls  of  men. 
The  matter  is  come  to  this  pass  through  our  pride, 
that  if  an  error  or  fallacious  argument  do  fall  under 
the  patronage  of  a  reverend  name,  which  is  nothing 
rare,  we  must  either  allow  it  the  victory,  and  give 


210  THE   REFORMED  PASTOR. 

away  the  truth,  or  else  become  injurious  to  that  name 
that  doth  patronize  it;  for  though  you  meddle  not 
with  their  persons,  yet  do  they  put  themselves  under 
all  the  strokes  which  you  give  their  arguments,  and 
feel  them  as  sensibly  as  if  you  had  spoken  of  them- 
selves, because  they  think  it  will  follow  in  the  eyes  of 
others,  that  weak  arguing  is  a  sign  of  a  weak  man. 
If,  therefore,  you  consider  it  your  duty  to  shame  their 
errors  and  false  reasonings,  by  discovering  their  naked- 
ness, they  take  it  as  if  you  shamed  their  persons ;  and 
so  their  names  must  be  a  garrison  or  fortress  to  their 
mistakes,  and  their  reverence  must  defend  all  their 
sayings  from  attack. 

So  high  indeed  are  our  spirits,  that  when  it  be- 
comes the  duty  of  others  to  reprove  or  contradict  us, 
we  are  commonly  impatient  both  of  the  matter  and 
the  manner.  We  love  the  man  who  will  say  as  we 
say,  and  be  of  our  opinion,  and  promote  our  reputa- 
tion, though,  in  other  respects,  he  be  less  worthy  of 
our  esteem.  But  he  is  ungrateful  to  us  who  contra- 
dicteth  us,  and  differeth  from  us,  and  dealeth  plainly 
with  us  as  to  our  miscarriages,  and  telleth  us  of  our 
faults.  Especially  in  the  management  of  our  public 
arguings,  where  the  eye  of  the  world  is  upon  us,  we 
can  scarcely  endure  any  contradiction  or  plain  deal- 
ing. I  know  that  railing  language  is  to  be  abhorred, 
and  that  we  should  be  as  tender  of  each  other's  repu- 
tation, as  our  fidelity  to  the  truth  will  permit.  But 
our  pride  makes  too  many  of  us  think  all  men  con- 
temn us  that  do  not  admire  us,  yea,  and  admire  all 
we  say,  and  submit  their  judgments  to  our  most  pal- 
pable mistakes.     We  are  so  tender  that  a  man  can 


OUE,  DEFICIENCIES.  211 

scarcely  touch  us  but  we  are  hurt ;  and  so  high- 
minded,  that  a  man  who  is  not  versed  in  compliment- 
ing, and  skilled  in  flattery  above- the  vulgar  rate,  can 
scarcely  tell  how  to  handle  us,  and  fit  our  expecta- 
tions at  every  turn,  without  there  being  some  word 
or  some  neglect  which  our  high  spirits  will  fasten  on, 
and  take  as  injurious  to  our  honor. 

I  confess  I  have  often  wondered  that  this  most 
heinous  sin  should  be  made  so  light  of,  and  thought 
so  consistent  with  a  holy  frame  of  heart  and  life,  when 
far  less  sins  are,  by  ourselves,  proclaimed  to  be  so 
damnable  in  our  people.  And  I  have  wondered  more 
to  see  the  difference  between  godly  preachers  and 
ungodly  sinners,  in  this  respect.  When  we  speak  to 
drunkards,  worldlings,  or  ignorant,  unconverted  per- 
sons, we  disgrace  them  to  the  utmost,  and  lay  it  on 
as  plainly  as  we  can  speak,  and  tell  them  of  their 
sin  and  shame  and  misery ;  and  we  expect  that  they 
should  not  only  bear  all  patiently,  but  take  all  thank- 
fully. And  most  that  I  deal  with  do  take  it  patiently, 
and  many  gross  sinners  will  commend  the  closest 
preachers  most,  and  will  say  that  they  care  not  for 
hearing  a  man  that  will  not  tell  them  plainly  of  their 
sins.  But  if  we  speak  to  a  godly  minister  against  his 
errors  or  his  sins,  if  we  do  not  honor  them  and  rever- 
ence them,  and  speak  as  smoothly  as  we  are  able  to 
speak,  yea,  if  we  mix  not  commendations  with  our 
reproofs,  if  the  applause  be  not  predominant,  so  as  to 
drown  all  the  force  of  the  reproof  or  confutation,  they 
take  it  as  almost  an  insufferable  injury. 

Brethren,  I  know  this  is  a  sad  confession;  but  that 
all  this  should  exist  among  us,  should  be  more  griev- 


212  THE   REFORMED  PASTOR. 

ous  to  us  than  to  be  told  of  it.  Could  the  evil  be  hid, 
I  should  not  have  disclosed  it,  at  least  so  openly  in 
the  view  of  all.  But  alas,  it  is  long  ago  open  to  the 
eyes  of  the  world.  We  have  dishonored  ourselves  by 
idolizing  oar  honor ;  we  print  our  shame  and  preach 
our  shame,  thus  proclaiming  it  to  the  whole  world. 
Some  will  think  that  I  speak  over-charitably  when  I 
call  such  persons  godly  men,  in  whom  so  great  a  sin 
ploth  so  much  prevail.  I  know,  indeed,  that  where  it 
is  predominant,  not  hated  and  bewailed  and  mortified 
in  the  main,  there  can  be  no  true  godliness ;  and  I 
beseech  every  man  to  exercise  a  strict  jealousy  and 
search  of  his  own  heart.  But  if  all  be  graceless  that 
are  guilty  of  any,  or  of  most  of  the  fore  mentioned  dis- 
coveries of  pride,  the  Lord  be  merciful  to  the  minis- 
ters of  this  land,  and  give  us  quickly  another  spirit ; 
for  grace  is  then  a  rarer  thing  than  most  of  us*have 
supposed  it  to  be. 

Yet  I  must  needs  say,  that  I  do  not  mean  to  in- 
volve all  the  ministers  of  Christ  in  this  charge.  To 
the  praise  of  divine  grace  be  it  spoken,  we  have  some 
among  us  who  are  eminent  for  humility  and  meek- 
ness, and  who,  in  these  respects,  are  exemplary  to 
their  flocks  and  to  their  brethren.  It  is  their  glory, 
and  shall  be  their  glory ;  and  maketh  them  truly 
honorable  and  lovely  in  the  eyes  of  Grod  and  of  all 
good  men,  and  even  in  the  eyes  of  the  ungodly  them- 
selves. 0  that  the  rest  of  us  were  but  such.  But 
alas,  this  is  not  the  case  with  all  of  us. 

0  that  the  Lord  would  lay  us  at  his  feet,  in  the 
tears  of  unfeigned  sorrow  for  this  sin.  Brethren, 
may  I  expostulate  this  case  a  little  with  my  own 


OUR  DEFICIENCIES.  213 

heart  and  yours,  that  we  may  see  the  evil  of  our  sin, 
and  be  reformed  ?     Is  not  pride  the  sin  of  devils — 
the  first-born  of  hell  ?    Is  it  not  that  wherein  Satan's 
image  doth  much  consist ;  and  is  it  to  be  tolerated  in 
men  who  are  so  engaged  against  him  and  his  kingdom 
as  we  are  ?    The  very  design  of  the  gospel  is  to  abase 
us  ;  and  the  work  of  grace  is  begun  and  carried  on  in 
humiliation.     Humility  is  not  merely  an  ornament  of 
a  Christian  ;  it  is  an  essential  part  of  the  new  crea- 
ture.    It  is  a  contradiction  in  terms,  to  be  a  Christian 
and  not  humble.     All  who  will  be  Christians  must  be 
Christ's  disciples,  and  "  come  to  him  to  learn ;"  and 
.the  lesson  which  he  teacheth  them  is,  to  be  "  meek 
and  lowly."     0  how  many  precepts  and  admirable 
examples    hath    our    Lord  and  Master  given  us  to 
this  end.     Can  we  behold  him  washing  and  wiping 
his  servants'   feet,   and  yet  be  haughty  and  lordly 
still?     Shall  he  converse  with  the  meanest  of  the 
people,  and  shall  we  avoid  them  as  below  our  notice, 
and  think  none  but  persons  of  wealth  and  honor  fit 
for  our  society  ?     How  many  of  us  are  oftener  found 
in  the  houses  of  gentlemen,  than  in  the  cottages  of 
the  poor,  who  most  need  our  help.     There  are  many 
of  us  who  would  think  it  below  us,  to  be  daily  with 
the  most  needy  and  beggarly  people,  instructing  them 
in  the  way  of  life  and  salvation ;  as  if  we  had  taken 
charge  of  the  souls  of  the  rich  only.    Alas,  what  is  it 
that  we  have  to  be  proud  of?     Is  it  of  our  body? 
And  must  it  not  shortly  be  loathsome  in  the  grave  ? 
Is  it  of  our  graces  ?     Why,  the  more  we  are  proud  of 
them,  the  less  we  have  to  be  proud  of.     When  so 
much  of  the  nature  of  grace  consists  in  humility,  it 


214  THE   REFORMED  PASTOR. 

is  a  great  absurdity  to  be  proud  of  it.  Is  it  of  our 
knowledge  and  learning?  Why,  if  we  have  any 
knowledge  at  all,  we  must  know  how  much  reason 
we  have  to  be  humble ;  and  if  we  know  more  than 
others,  we  must  know  more  reason  than  others  to  be 
humble.  How  little  is  it  that  the  most  learned 
know  in  comparison  of  that  of  which  they  are  igno- 
rant. To  £now  that  things  are  past  your  reach,  and 
to  know  how  ignorant  you  are,  one  would  think 
should  be  no  great  cause  of  pride.  However,  do  not 
the  devils  know  more  than  you  ?  And  will  you  be 
proud  of  that  in  which  the  devils  excel  you  ?  Our 
very  business  is  to  teach  the  great  lesson  of  humility 
to  our  people,  and  how  unfit  is  it  that  we  should  be 
proud  ourselves?  We  must  study  humility,  and 
preach  humility,  and  must  we  not  possess  and  prac- 
tise humility  ?  A  proud  preacher  of  humility  is  at 
least  a  self-condemning  man. 

What  a  sad  case  is  it,  that  so  vile  a  sin  is  not 
more  easily  discerned  by  us ;  but  many  who  are  most 
proud,  can  blame  it  in  others,  and  yet  take  no  notice 
of  it  in  themselves.  The  world  takes  notice  of  some 
among  us,  that  they  have  aspiring  minds,  and  seek  for 
the  highest  room,  and  must  be  the  rulers,  and  bear 
the  sway  wherever  they  come,  or  else  there  is  no  living 
or  acting  with  them.  In  any  consultations,  they  come 
not  to  search  after  truth,  but  to  dictate  to  others,  who, 
perhaps,  are  fit  to  teach  them.  In  a  word,  they  have 
such  arrogant,  domineering  spirits,  that  the  world  rings 
of  it,  and  yet  they  will  not  see  it  in  themselves. 

Brethren,  I  desire  to  deal  closely  with  my  own 
heart  and  yours.     I  beseech  vou,  consider  whether  it 


OUR  DEFICIENCIES.  215 

will  save  us  to  speak  well  of  the  grace  of  humility 
while  we  possess  it  not,  or  to  speak  against  the  sin 
of  pride  while  we  indulge  in  it.  Have  not  many  of 
us  cause  seriously  to  inquire,  whether  sincerity  will 
consist  with  such  a  measure  of  pride  as  we  feel  ? 
When  we  are  telling  the  drunkard  that  he  cannot  be 
saved  unless  he  become  temperate ;  and  the  fornicator, 
that  he  cannot  be  saved  unless  he  become  chaste  ; 
have  we  not  as  great  reason,  if  we  are  proud,  to  say 
to  ourselves,  that  we  cannot  be  saved  unless  we  be- 
come humble  ?  Pride,  in  fact,  is  no  less  a  sin  than 
drunkenness  or  fornication  ;  and  humility  is  as  neces- 
sary as  sobriety  and  chastity.  Truly,  brethren,  a 
man  may  as  certainly,  and  more  slyly,  make  haste  to 
hell,  in  the  way  of  earnest  preaching  of  the  gospel, 
and  seeming  zeal  for  a  holy  life,  as  in  a  way  of  drunk- 
enness and  filth iness.  For  what  is  holiness,  but  a 
living  to  God ;  and  what  is  a  damnable  state,  but  a 
living  to  ourselves  ?  And  doth  any  one  live  more  to 
himself,  or  less  to  God,  than  the  proud  man  ?  And 
may  not  pride  make  a  preacher  study  and  pray  and 
preach,  and  live  to  himself,  even  when  he  seemeth  to 
surpass  others  in  the  work  ?  It  is  not  the  work 
without  the  principle  that  will  prove  us  upright. 
The  work  may  be  God's,  and  yet  we  may  do  it,  not 
for  God,  but  for  ourselves.  I  confess  I  feel  such  con- 
tinual danger  on  this  point,  that  if  I  do  not  watch, 
lest  I  should  study  for  myself,  and  preach  for  myself, 
and  write  for  myself,  rather  than  for  Christ,  I  should 
soon  miscarry.  Consider,  I  beseech  you,  brethren, 
what  baits  there  are  in  the  work  of  the  ministry,  to 
entice  a  man  to  selfishness,  even  in  the  highest  works 


216  THE   REFORMED  PASTOR. 

of  piety.  The  fame  of  a  godly  man  is  as  great  a 
snare  as  the  fame  of  a  learned  man.  But  woe  to  him 
that  takes  up  with  the  fame  of  godliness,  instead  of 
godliness.  "  Yerily  I  say  unto  you,  they  have  their 
reward."  When  the  times  were  all  for  learning  and 
empty  formalities,  the  temptation  of  the  proud  did  lie 
that  way.  But  now,  when,  through  the  unspeakable 
mercy  of  G-od,  the  most  lively  practical  preaching  is 
in  credit,  and  godliness  itself  is  in  credit,  the  tempta- 
tion of  the  proud  is  to  pretend  to  be  zealous  preachers 
and  godly  men.  0  what  a  fine  thing  is  it  to  have  the 
people  crowding  to  hear  us,  and  affected  with  what 
we  say,  and  yielding  up  to  us  their  judgment  and 
affections.  What  a  noble  thing  is  it  to  be  cried  up 
as  the  ablest  and  godliest  man  in  the  country — to  be 
famed  through  the  land  for  the  highest  spiritual  ex- 
cellences. Alas,  brethren,  a  little  grace,  combined 
with  such  inducements,  will  serve  to  make  you  join 
yourselves  with  the  forwardest  in  promoting  the 
cause  of  Christ  in  the  world.  Nay,  pride  may  do  it 
without  any  special  grace.  0  therefore  be  jealous  of 
yourselves,  and  amidst  all  your  studies  be  sure  to 
study  humility.  "  He  that  exalte th  himself  shall  be 
humbled,  and  he  that  humbleth  himself  shall  be  ex- 
alted." I  commonly  observe  that  almost  all  men, 
whether  good  or  bad,  do  loathe  the  proud,  and  love 
the  humble.  So  far,  indeed,  doth  pride  contradict 
itself,  that,  conscious  of  its  own  deformity,  it  often 
borrows  the  dress  of  humility.  We  have  the  more 
cause  to  be  jealous  of  it,  because  it  is  a  sin  most 
deeply  rooted  in  our  nature,  and  as  hardly  as  any 
extirpated  from  the  soul. 


OUR,   DEFICIENCIES.  217 

II.  We  do  not  so  seriously,  unreservedly,  and 
laboriously  lay  ourselves  out  in  the  work  of  the 
Lord,  as  beseemeth  men  of  our  profession  and  en- 
gagements. I  bless  the  Lord  that  there  are  so  many 
who  do  this  work  with  all  their  might.  But  alas, 
how  imperfectly  and  how  negligently  do  the  most, 
even  of  those  that  we  take  for  godly  ministers,  go 
through  their  work.  How  few  of  us  do  so  behave 
ourselves  in  our  office,  as  men  that  are  wholly  devoted 
thereto,  and  who  have  consecrated  all  they  have  to 
the  same  end.  And  because  you  shall  see  my  grounds 
for  this  confession,  I  shall  mention  instances  of  our 
sinful  negligence. 

1.  If  we  were  duly  devoted  to  our  work,  we 
would  not  be  so  negligent  in  our  studies.  Few  men 
are  at  the  pains  that  is  necessary  for  the  right  in- 
forming of  their  understandings,  and  fitting  them  for 
their  farther  work.  Some  men  have  no  delight  in 
their  studies,  but  take  only  now  and  then  an  hour, 
as  an  unwelcome  task  which  they  are  forced  to  fulfil, 
and  are  glad  when  they  are  from  under  the  yoke. 
Will  neither  the  natural  desire  of  knowledge,  nor  the 
consciousness  of  our  great  ignorance  and  weakness, 
nor  the  sense  of  the  weight  of  our  ministerial  work — 
will  none  of  all  these  things  keep  us  closer  to  our 
studies,  and  make  us  more  diligent  in  seeking  after 
truth  ?  0  what  abundance  of  things  are  there  that  a 
minister  should  understand,  and  what  a  great  defect 
is  it  to  be  ignorant  of  them,  and  how  much  shall  we 
miss  such  knowledge  in  our  work.  Many  ministers 
study  only  to  compose  their  sermons,  and  very  little 
more,  when  there  are  so  many  books  to  be  read,  and 

Ref.  Pastor.  10 


218  THE  REFORMED  PASTOR. 

so  many  matters  that  we  should  not  be  unacquaint- 
ed with.  Nay,  in  the  study  of  our  sermons  we  are 
too  negligent,  gathering  only  a  few  naked  truths,  and 
not  considering  of  the  most  forcible  expressions  by 
which  we  may  set  them  home  to  men's  consciences 
and  hearts.  We  must  study  how  to  convince  and 
get  within  men,  and  how  to  bring  each  truth  to  the 
quick,  and  not  leave  all  this  to  our  extemporary 
promptitude,  unless  in  cases  of  necessity.  Certainly, 
brethren,  experience  will  teach  you,  that  men  are  not 
made  learned  or  wise  without  hard  study,  and  un- 
wearied labor  and  experience. 

2.  If  we  were  duly  devoted  to  our  work,  it  would 
be  done  more  vigorously,  and  more  seriously,  than  it  is 
by  the  most  of  us.  How  few  ministers  do  preach  with 
all  their  might,  or  speak  about  everlasting  joys  and 
everlasting  torments  in  such  a  manner  as  may  make 
men  believe  that  they  are  in  good  earnest.  It  would 
make  a  man's  heart  ache  to  see  a  company  of  dead, 
drowsy  sinners  sitting  under  a  minister,  and  not  hear 
a  word  that  is  likely  to  quicken  or  awaken  them. 
Alas,  we  speak  so  drowsily  and  so  softly,  that  sleepy 
sinners  cannot  hear.  The  blow  falls  so  light,  that 
hard-hearted  sinners  cannot  feel.  The  most  of  min- 
isters will  not  so  much  as  exert  their  voice,  and  stir 
up  themselves  to  an  earnest  utterance.  But  if  they 
do  speak  loud  and  earnestly,  how  few  do  answer  it 
with  weight  and  earnestness  of  matter.  And  yet 
without  this,  the  voice  doth  little  good  ;  the  people 
will  esteem  it  but  mere  bawling,,  when  the  matter 
doth  not  correspond.  It  would  grieve  one  to  the  heart 
to  hear  what  excellent  doctrine  some  ministers  have 


OUR  DEFICIENCIES.  219 

in  hand,  while  yet  they  let  it  die  in  their  hands  for 
want  of  close  and  lively  application — what  fit  matter 
they  have  for  convincing  sinners,  and  how  little  they 
make  of  it — what  good  they  might  do  if  they  would 
set  it  home,  and  yet  they  cannot  or  will  not  do  it. 
0,  brethren,  how  plainly,  how  closely,  how  earnestly 
should  we  deliver  a  message  of  such  importance  as 
ours,  when  the  everlasting  life  or  everlasting  death  of 
our  fellow-men  is  involved  in  it.  Methinks  we  are 
in  nothing  so  defective  as  in  this  seriousness ;  yet  is 
there  nothing  more  unsuitable  to  such  a  business, 
than  to  be  slight  and  dull.  What,  speak  coldly  for 
God,  and  for  men's  salvation!  Can  we  believe  that 
our  people  must  be  converted  or  condemned,  and  yet 
speak  in  a  drowsy  tone  ?  In  the  name  of  Grod,  breth- 
ren, labor  to  awaken  your  own  hearts  before  you  go 
to  the  pulpit,  that  you  may  be  fit  to  awaken  the 
hearts  of  sinners.  Remember,  they  must  be  awaken- 
ed or  damned,  and  that  a  sleepy  preacher  will  hardly 
awaken  drowsy  sinners.  Though  you  should  extol 
religion  in  words,  yet,  if  you  do  it  coldly,  you  will 
seem  by  your  manner  to  unsay  what  you  said  in  the 
matter.  It  is  a  kind  of  contempt  of  great  things, 
especially  of  so  great  things,  to  speak  of  them  with- 
out much  affection  and  fervency.  The  manner,  as 
well  as  the  words,  must  set  them  forth.  If  we  are 
commanded,  "  Whatsoever  our  hand  findeth  to  do,  to 
do  it  with  all  our  might,"  then  certainly  such  a  work 
as  preaching  for  men's  salvation  should  be  done  with 
all  our  might.  But  alas,  how  few  in  number  are 
such  men.  It  is  only  here  and  there,  even  among 
good  ministers,  that  we  find  one  who  has  an  earnest. 


220  THE   REFORMED   PASTOR. 

persuasive,  powerful  way  of  speaking,  that  the  people 
can  feel  him  preach  when  they  hear  him. 

Though  I  move  you  not  to  a  constant  loudness  in 
your  delivery,  for  that  will  make  your  fervency  con- 
temptible, yet  see  that  you  have  a  constant  serious- 
ness; and  when  the  matter  requireth  it,  as  it  should 
do,  in  the  application  at  least,  then  lift  up  your  voice, 
and  spare  not  your  spirits.  Speak  to  your  people  as 
to  men  that  must  be  awakened,  either  on  earth  or  in 
hell.  Look  around  upon  them  with  the  eye  of  faith 
and  of  compassion,  and  think  in  what  a  state  of  joy 
or  torment  they  must  all  be  for  ever,  and  then,  me- 
thinks,  it  will  make  you  earnest,  and  melt  your  heart 
to  a  sense  of  their  condition.  0  speak  not  one  cold 
or  careless  word  about  so  great  a  business  as  heaven 
or  hell ;  whatever  you  do,  let  the  people  see  that  you 
are  in  good  earnest.  Truly,  brethren,  they  are  great 
works  which  have  to  be  done,  and  you  must  not 
think  that  trifling  will  dispatch  them.  You  cannot 
break  men's  hearts  by  jesting  with  them,  or  telling 
them  a  smooth  tale,  or  pronouncing  a  gaudy  oration. 
Men  will  not  cast  away  their  dearest  pleasures  at  the 
drowsy  request  of  one  that  seemeth  not  to  mean  as 
he  speaks,  or  to  care  much  whether  his  request  be 
granted  or  not.  If  you  say  that  the  work  is  God's, 
and  he  may  do  it  by  the  weakest  means,  I  answer, 
it  is  true,  he  may  do  so;  but  yet  his  ordinary  way  is 
to  work  by  means,  and  to  make  not  only  the  matter 
that  is  preached,  but  also  the  manner  of  preaching, 
instrumental  to  the  work. 

With  the  most  of  our  hearers,  the  very  pronunci- 
ation and  tone  of  speech  is  a  great  point.     The  best 


OUR  DEFICIENCIES.  221 

matter  will  scarcely  move  them,  unless  it  be  movingly 
delivered.  See,  especially,  that  there  be  no  affecta- 
tion, but  that  you  speak  as  familiarly  to  them  as  you 
would  do  if  you  were  talking  to  any  of  them  person- 
ally. The  want  of  a  familiar  tone  and  expression  is 
a  great  fault  in  most  of  our  deliveries,  and  that 
which  we  should  be  very  careful  to  amend.  When 
a  man  hath  a  reading  or  declaiming  tone,  like  a 
schoolboy  saying  his  lesson  or  repeating  an  oration, 
few  are  moved  with  any  thing  that  he  says.  Let  us, 
therefore,  rouse  up  ourselves  to  the  work  of  the  Lord, 
and  speak  to  our  people  as  for  their  lives,  and  save 
them  as  by  violence,  "pulling  them  out  of  the  fire." 
Satan  will  not  be  charmed  out  of  his  possession ;  we 
must  lay  siege  to  the  souls  of  sinners,  which  are  his 
garrison,  and  find  out  where  his  chief  strength  lieth, 
and  lay  the  battery  of  God's  ordnance  against  it,  and 
ply  it  close,  till  a  breach  is  made,  and  then  suffer 
them  not  by  their  shifts  to  repair  it  again.  As  we 
have  reasonable  creatures  to  deal  with,  and  as  they 
abuse  their  reason  against  the  truth,  we  must  see 
that  our  sermons  be  all-convincing,  and  that  we 
make  the  light  of  Scripture  and  reason  shine  so 
bright  in  the  faces  of  the  ungodly,  that  it  may  even 
force  them  to  see,  unless  they  wilfully  shut  their 
eyes.  A  sermon  full  of  mere  words,  how  neatly 
soever  it  be  composed,  while  it  wants  the  light  of 
evidence  and  the  life  of  zeal,  is  but  an  image  or  a 
well-dressed  carcass.  In  preaching  there  is  a  com- 
munion of  souls,  and  a  communication  of  somewhat 
from  ours  to  theirs.  As  we  and  they  have  under- 
standings and  wills  and  affections,  so  must  the  bent 


222  THE   REFORMED  PASTOR. 

of  our  endeavors  be  to  communicate  the  fullest  light 
of  evidence  from  our  understandings  to  theirs,  and 
to  warm  their  hearts,  by  kindling  in  them  holy  affec- 
tions, as  by  a  communication  from  our  own.  The 
great  things  which  we  have  to  commend  to  our  hear- 
ers have  reason  enough  on  their  side,  and  lie  plain 
before  them  in  the  word  of  Grod.  We  should  there- 
fore be  so  furnished  with  all  kind  of  evidence,  so  that 
we  may  come  as  with  a  torrent  upon  their  under- 
standings, and  with  our  reasonings  and  expostula- 
tions to  pour  shame  upon  all  their  vain  objections, 
and  bear  down  all  before  us,  that  they  may  be  forced 
to  yield  to  the  power  of  truth. 

3.  If  we  are  heartily  devoted  to  the  work  of  Grod, 
why  do  we  not  compassionate  the  poor  unprovided 
congregations  around  us,  and  take  care  to  help  them 
to  able  ministers?  and,  in  the  mean  time,  go  out  now 
and  then  to  their  assistance,  when  the  business  of 
our  own  particular  charge  will  give  us  any  leave.  A 
sermon  in  the  more  ignorant  places,  purposely  for 
the  work  of  conversion,  delivered  by  the  most  lively, 
powerful  preachers,  might  be  a  great  help  where  con- 
stant means  are  wanting. 

III.  We  are  chargeable  with  a  prevailing  regard 

TO  OUR  WORLDLY  INTERESTS,  IN  OPPOSITION  TO  THE  IN- 
TEREST of  Christ.  This  I  shall  manifest  in  three 
instances : 

1.  The  temporizing  of  ministers.  I  would  not 
have  any  to  be  contentious  with  those  that  govern 
them,  nor  to  be  disobedient  to  any  of  their  lawful 
commands.  But  it  is  not  the  least  reproach  of  minis- 
ters, that  the  most  of  them,  for  worldly  advantage, 


OUR  DEFICIENCIES.  223 

suit  themselves  to  the  party  which  is  most  likely  to 
promote  their  ends.  If  they  look  for  secular  advan- 
tages, they  suit  themselves  to  the  secular  power;  if 
for  popular  applause,  they  suit  themselves  to  the 
church  party  that  is  most  in  credit.  This,  alas,  is 
an  epidemical  malady.  In  Constantine's  days,  how 
prevalent  were  the  orthodox.  In  Constantius'  days 
they  almost  all  turned  Arians,  so  that  there  were 
very  few  bishops  that  did  not  apostatize  or  betray 
the  truth — even  of  the  very  men  that  had  been  in 
the  council  of  Nice.  Indeed,  when  not  only  Libe- 
rius,  but  great  Osius  himself  fell,  who  had  been  the 
president  in  so  many  orthodox  councils,  what  better 
could  be  expected  of  weaker  men?  Were  it  not  for 
secular  advantage,  how  could  it  happen  that  minis- 
ters, in  all  countries  in  the  world,  are  either  all,  or 
almost  all,  of  that  religion  that  is  most  in  credit  and 
most  consistent  with  their  worldly  interest  ?  Among 
the  Greeks,  they  are  all  of  the  Greek  profession; 
among  the  Papists,  they  are  almost  all  Papists;  in 
Norway,  Sweden,  and  Denmark,  they  are  almost  all 
Lutherans ;  and  so  in  other  countries.  It  is  strange 
that  they  should  be  all  in  the  right  in  one  country 
and  all  in  the  wrong  in  another,  if  carnal  advantages 
did  not  sway  much  with  men  when  they  engage  in 
the  search  of  truth.  The  variety  of  intellect,  and 
numberless  other  circumstances,  would  unavoidably 
occasion  a  great  variety  of  opinions  on  various  points. 
But  let  the  monarch  and  the  stream  of  men  in  power 
go  one  way,  and  you  shall  have  the  generality  of 
ministers  agree  with  them  to  a  hair,  and  that  with- 
out any  extraordinary  search.     How  generally  did  the 


224  THE   REFORMED  PASTOR. 

common  sort  of  ministers  change  their  religion  with 
the  prince,  at  several  times,  in  this  land.  Not  all, 
indeed,  as  our  martyrology  can  witness;  but  yet  the 
most.  And  the  same  tractable  distemper  doth  still 
follow  us,  so  that  it  occasioneth  our  enemies  to  say 
that  reputation  and  preferment  are  our  religion  and 
our  reward. 

2.  We  too  much  mind  worldly  things,  and  shrink 
from  duties  that  would  injure  our  temporal  interests. 
If  any  business  for  the  church  be  on  foot,  how  many 
neglect  it  for  their  own  private  business.  When  we 
should  meet  and  counsel  together  for  the  unanimous 
and  successful  prosecution  of  our  work,  one  hath  this 
business  of  his  own  and  another  that  business,  which 
must  be  preferred  before  Grod's  business.  How  com- 
mon is  it  for  ministers  to  drown  themselves  in  worldly 
business.  They  show  no  anxiety  to  throw  off  care, 
that  their  own  souls  and  the  church  may  have  all 
their  care. 

And  especially,  how  commonly  are  those  duties 
neglected,  that  are  likely,  if  performed,  to  diminish 
our  estates.  Are  there  not  many,  for  example,  that 
dare  not,  that  will  not,  set  up  the  exercise  of  disci- 
pline in  their  churches,  because  it  may  hinder  the 
people  from  paying  them  their  dues?  They  will  not 
offend  sinners  with  discipline,  lest  they  offend  them 
in  their  estates. 

I  find  money  is  too  strong  an  argument  for  some 
men  to  answer,  that  can  proclaim  the  love  of  it  to  be 
"  the  root  of  all  evil,"  and  can  make  long  orations  of 
the  danger  of  covetousness.  I  will  at  present  say  no 
more  to  them  but  this:  If  it  was  so  deadly  a  sin  in 


OUR  DEFICIENCIES.  225 

Simon  Magus  to  offer  to  buy  the  gift  of  God  with 
money,  what  is  it  to  sell  his  gifts,  his  cause,  and  the 
souls  of  men  for  money  ?  And  what  reason  have  we 
to  fear,  lest  our  money  perish  with  us. 

3.  Our  barrenness  in  works  of  charity,  and  in 
improving  all  we  have  for  our  Master's  service.  If 
worldly  interest  did  not  much  prevail  against  the  in- 
terest of  Christ  and  the  church,  surely  most  ministers 
would  be  more  fruitful  in  good  works,  and  would 
more  lay  out  what  they  have  for  his  glory.  Experi- 
ence hath  fully  proved  that  works  of  charity  do  most 
powerfully  remove  prejudice,  and  open  the  heart  to 
words  of  piety.  If  men  see  that  you"  are  addicted  to 
do  good,  they  will  the  more  easily  believe  that  you 
are  good,  and  that  it  is  good  which  you  persuade 
them  to.  When  they  see  that  you  love  them,  and 
seek  their  good,  they  will  the  more  easily  trust  you. 
And  when  they  see  that  you  seek  not  the  things  of 
the  world,  they  will  the  less  suspect  your  intentions, 
and  the  more  easily  be  drawn  by  you  to  seek  that 
which  you  seek.  0  how  much  good  might  ministers 
do,  if  they  did  set  themselves  wholly  to  do  good,  and 
would  dedicate  all  their  faculties  and  substance  to 
that  end.  Say  not  that  it  is  a  small  matter  to  do 
good  to  men's  bodies,  and  that  this  will  but  win  them 
to  us,  and  not  to  Grod;  for  it  is  prejudice  that  is  a 
great  hinderance  of  men's  conversion,  and  this  will 
help  to  remove  it.  We  might  do  men  more  good,  if 
they  were  but  willing  to  learn  of  us ;  and  this  will 
make  them  willing,  and  then  our  further  diligence 
may  profit  them.  I  beseech  you,  brethren,  do  not 
think  that  it  is  ordinary  charity  that  is  expected 
10* 


226  THE   REFORMED  PASTOR. 

from  you,  any  more  than  ordinary  piety.  You  must, 
in  proportion  to  your  talents,  go  much  beyond  others. 
It  is  not  enough  to  give  a  little  to  a  poor  man:  others 
do  that  as  well  as  you.  But  what  extraordinary 
thing  do  you  do  with  your  estates  for  your  Master's 
service?  I  know  you  cannot  give  away  that  which 
you  have  not ;  but  me  thinks  all  that  you  have  should 
be  devoted  to  Grod.  I  know  the  great  objection  is, 
We  have  a  wife  and  children  to  provide  for;  a  little 
will  not  serve  them  at  present,  and  we  are  not  bound 
to  leave  them  beggars.     To  this  I  answer, 

There  are  few  texts  of  Scripture  more  abused  than 
that  of  the  apostle,  "He  that  provideth  not  for  his 
own,  and  specially  for  those  of  his  own  house,  hath 
denied  the  faith,  and  is  worse  than  an  infidel."  This 
is  made  a  pretence  for  gathering  up  portions,  and 
providing  a  full  estate  for  posterity,  when  the  apostle 
speaketh  only  against  them  that  did  cast  their  poor 
kindred  and  family  on  the  church,  to  be  maintained 
out  of  the  common  stock,  when  they  were  able  to  do 
it  themselves — as  if  one  that  hath  a  widow  in  his 
house  that  is  his  mother  or  daughter,  would  have 
her  to  be  kept  by  the  parish  when  he  hath  enough 
himself.  The  following  words  show  that  it  is  present 
provision,  and  not  future  portions,  that  the  apostle 
speaketh  of,  when  he  bids  "them  that  have  widows 
relieve  them,  and  let  not  the  church  be  charged,  that 
it  may  relieve  them  that  are  widows  indeed." 

You  may  so  educate  your  children  as  other  persons 
do,  that  they  may  be  able  to  gain  their  own  liveli- 
hood by  some  honest  trade  or  employment,  without 
other  great  provisions.     I  know  that  your  charity  and 


OUR  DEFICIENCIES.  227 

care  must  begin  at  home,  but  it  must  not  end  there. 
You  are  bound  to  do  the  best  you  can  to  educate 
your  children,  so  that  they  may  be  capable  of  being 
most  serviceable  to  Grod,  but  not  to  leave  them  rich, 
nor  to  forbear  other  necessary  works  of  charity,  mere- 
ly to  make  a  larger  provision  for  them.  There  must 
be  some  proportion  between  the  provision  we  make 
for  our  families  and  for  the  church  of  Christ.  A 
truly  charitable,  self-denying  heart,  that  hath  devoted 
itself  and  all  that  it  hath  to  God,  would  be  the  best 
judge  of  the  due  proportions,  and  would  see  which 
way  of  expense  is  likely  to  do  Grod  the  greatest  ser- 
vice and  that  way  it  would  take. 

I  would  put  no  man  upon  extremes.  But  in  this 
case,  flesh  and  blood  doth  make  even  good  men  so 
partial,  that  they  take  their  duties,  and  duties  of 
very  great  importance,  to  be  extremes.  If  worldly 
vanities  did  not  blind  us,  we  might  see  when  a  pub- 
lic or  other  greater  good  did  call  us  to  deny  ourselves 
and  our  families.  Why  should  we  not  live  more 
closely  and  poorer  in  the  world,  rather  than  leave 
those  works  undone  which  may  be  of  greater  use 
than  our  plentiful  provision?  But  we  consult  in 
points  of  duty  with  flesh  and  blood,  and  what  coun- 
sel it  will  give  us  we  may  easily  know.  It  will  tell 
us  we  must  have  a  competency,  and  many  pious 
men's  competency  is  but  little  below  the  rich  man's 
rates  in  the  parable.  If  they  be  not  clothed  in  the 
best  and  "fare  sumptuously  every  day,"  they  have 
not  a  competency.  A  man  that  preacheth  an  immor- 
tal crown  should  not  seek  after  transitory  vanities. 
And  he  that  preacheth  the  contempt  of  riches,  should 


228  THE  REFORMED  PASTOR. 

himself  contemn  them.  And  he  that  preacheth  self- 
denial  and  mortification,  should  practise  these  vir- 
tues in  the  eyes  of  them  to  whom  he  preacheth,  if  he 
would  have  his  doctrine  believed.  All  Christians  are 
sanctified,  and  therefore  themselves  and  all  that  they 
have  are  consecrated  "to  the  Master's  use."  Bat 
ministers  are  doubly  sanctified;  they  are  devoted  to 
Grod,  both  as  Christians  and  as  ministers,  and  there- 
fore they  are  doubly  obligated  to  honor  him  with  all 
they  have. 

0,  brethren,  what  abundance  of  good  works  are 
before  us,  and  to  how  few  of  them  do  we  put  our 
hands.  I  know  the  world  expecteth  more  from  us 
than  we  have ;  but  if  we  cannot  answer  the  expecta- 
tions of  the  unreasonable,  let  us  do  what  we  can  to 
answer  the  expectations  of  Grod  and  of  conscience 
and  of  all  just  men.  "  This  is  the  will  of  God,  that 
with  well-doing  we  should  put  to  silence  the  igno- 
rance of  foolish  men." 

Those  ministers  especially,  that  have  larger  in- 
comes, must  be  larger  in  doing  good.  I  will  give 
but  one  instance  at  this  time :  There  are  some  minis- 
ters who  have  a  hundred  and  fifty,  two  hundred,  or 
three  hundred  pounds  a  year  of  salary,  and  have  so 
large  parishes  that  they  are  not  able  to  do  a  quarter 
of  the  ministerial  work,  nor  once  in  a  year  to  deal 
personally  with  half  their  people  for  their  instruction, 
and  yet  they  will  content  themselves  with  public 
preaching,  as  if  that  were  all  that  was  necessary, 
and  leave  almost  all  the  rest  undone,  to  the  everlast- 
ing danger  or  damnation  of  multitudes,  rather  than 
maintain  one  or  two  dilisrent  men  to  assist  them. 


OUR  DEFICIENCIES.  229 

Or  if  they  have  an  assistant,  it  is  but  some  youno- 
man  who  is  but  poorly  qualified  for  the  work,  and 
not  one  that  will  faithfully  and  diligently  watch 
over  the  flock,  and  afford  them  that  personal  instruc- 
tion which  is  so  necessary.  If  this  be  not  serving 
ourselves  of  God,  and  selling  men's  souls  for  our 
fuller  maintenance  in  the  world,  what  is?  Methinks 
such  men  should  fear  lest,  while  they  are  accounted 
excellent  preachers  and  godly  ministers  by  men,  they 
should  be  accounted  cruel  soul-murderers  by  Christ, 
and  lest  the  cries  of  those  souls  which  they  have 
betrayed  to  damnation  should  ring  in  their  ears  for 
ever  and  ever.  Will  preaching  a  good  sermon  serve 
the  turn,  while  you  never  look  more  after  them,  but 
deny  them  that  closer  help  that  is  necessary,  and 
alienate  that  maintenance  to  your  own  flesh  which 
should  provide  relief  for  so  many  souls?  How  can 
you  open  your  mouths  against  oppressors,  when  you 
yourselves  are  so  great  oppressors,  not  only  of  men's 
bodies,  but  of  their  souls?  How  can  you  preach 
against  unmercifulness,  while  you  are  so  unmerciful  ? 
And  how  can  you  talk  against  unfaithful  ministers, 
while  you  are  so  unfaithful  yourselves?  The  sin  is 
not  small,  because  it  is  unobserved  and  is  not  odious 
in  the  eyes  of  men,  nor  because  the  charity  which 
you  withhold  is  such  as  the  people  blame  you  not  for 
withholding.  Satan  himself,  their  greatest  enemy, 
hath  their  consent  all  along  in  the  work  of  their  per- 
dition. It  is  no  extenuation,  therefore,  of  your  sin, 
that  you  have  their  consent ;  for  that  you  may  sooner 
have  for  their  everlasting  hurt,  than  for  their  ever- 
lasting good. 


230  THE   REFORMED  PASTOR. 

And  now,  brethren,  I  beseech  you  to  take  what 
has  been  said  into  consideration,  and  see  whether 
this  be  not  the  great  and  lamentable  sin  of  the  minis- 
ters of  the  gospel,  that  they  give  not  up  themselves, 
and  all  that  they  have,  to  the  carrying  on  of  the 
blessed  work  which  they  have  undertaken ;  and 
whether  flesh-pleasing  and  self-seeking,  and  an  inter- 
est distinct  from  that  of  Christ,  do  not  make  us 
neglect  much  of  our  duty,  and  serve  God  in  the 
cheapest  and  most  applauded  part  of  his  work,  and 
withdraw  from  that  which  would  subject  us  to  cost 
and  sufferings?  And  whether  this  do  not  show,  that 
too  many  of  us  are  earthly  that  seem  to  be  heavenly, 
and  mind  the  things  below  while  they  preach  the 
things  above,  and  idolize  the  world  while  they  call 
men  to  contemn  it?  And  as  Salvian  saith,  "Despis- 
ers  of  Grod  will  prove  despisers  of  their  own  salva- 
tion." 

IV.  We  are  sadly  guilty  of  undervaluing  the 
unity  and  peace  of  the  churches.  Though  I  scarce- 
ly ever  met  with  any  who  will  not  speak  for  unity 
and  peace,  or,  at  least,  that  will  expressly  speak 
against  it,  yet  is  it  not  common  to  meet  with  those 
who  are  studious  to  promote  it;  but  too  commonly 
do  we  find  men  averse  to  it,  and  jealous  of  it,  if  not 
themselves  the  instruments  of  division. 

Nay,  commonly  it  bringeth  a  man  under  sus- 
picion either  of  favoring  some  heresy  or  abating  his 
zeal,  if  he  do  but  attempt  a  pacificatory  work.  As  if 
there  were  no  zeal  necessary  for  unity  and  peace,  but 
only  for  parties  and  some  particular  truths. 

And  a  great  advantage  the  devil  hath  got  this 


OUR  DEFICIENCIES.  231 

way,  by  employing  his  own  agents,  the  unhappy  So- 
cinians,  in  writing  so  many  treatises  for  catholic  and 
arch-catholic  unity  and  peace,  which  they  did  for 
their  own  ends ;  by  which  means  the  enemy  of  peace 
hath  brought  it  to  pass,  that  whoever  maketh  motion 
for  peace,  is  presently  under  suspicion  of  being  one 
that  hath  need  of  it  for  an  indulgence  to  his  own 
errors.  A  fearful  case,  that  heresy  should  be  credit- 
ed, as  if  none  were  such  friends  to  unity  and  peace 
as  they.  And  that  so  great  and  necessary  a  duty, 
upon  which  the  churches'  welfare  doth  so  depend, 
should  be  brought  into  such  suspicion  or  disgrace. 

Brethren,  I  speak  not  all  this  without  apparent 
reason.  We  have  as  sad  divisions  among  us  in  Eng- 
land, considering  the  piety  of  the  persons  and  the 
smallness  of  the  matter  of  our  discord,  as  most  na- 
tions under  heaven  have  known.  The  most  that 
keeps  us  at  odds,  is  but  the  right  form  and  order  of 
church  government.  Is  the  distance  so  great,  that 
Presbyterian,  Episcopalian,  and  Independent  might 
not  be  well  agreed?  Were  they  but  heartily  willing 
and  forward  for  peace,  they  might — I  know  they 
might.  I  have  spoken  with  some  moderate  men  of 
all  the  parties,  and  I  perceive,  by  their  concessions, 
it  were  an  easy  work.  Were  men's  hearts  but  sensi- 
ble of  the  church's  case,  and  unfeignedly  touched 
with  love  to  one  another,  and  did  they  but  heartily 
set  themselves  to  seek  it,  the  settling  of  a  safe  and 
happy  peace  were  an  easy  work.  If  we  could  not  in 
every  point  agree,  we  might  easily  narrow  our  differ- 
ences, and  hold  communion  upon  our  agreement  in 
the  main,  determining  on  the  safest  way  for  manag- 


232  THE  REFORMED  PASTOR. 

ing  our  few  and  small  disagreements,  without  the 
danger  or  trouble  of  the  church.  But  is  this  much 
done?  It  is  not  done.  To  the  shame  of  all  our  faces 
be  it  spoken,  it  is  not  done.  Let  each  party  flatter 
themselves  as  they  please,  it  will  be  recorded  to  the 
shame  of  the  ministry  of  England,  while  the  gospel 
shall  abide  in  the  world. 

And  0  what  heinous  aggravations  do  accompany 
this  sin.  Never  men,  since  the  apostles'  days,  I 
think,  did  make  greater  profession  of  godliness.  The 
most  of  them  are  bound,  by  solemn  oaths  and  cove- 
nants, for  unity  and  reformation ;  they  all  confess  the 
worth  of  peace,  and  most  of  them  will  preach  for  it, 
and  talk  for  it,  while  yet  they  sit  still  and  neglect  it, 
as  if  it  were  not  worth  the  looking  after.  They  will 
read  and  preach  on  those  texts  that  command  us  to 
"follow  peace  with  all  men,"  and  "as  much  as  in  us 
lieth,  to  live  peaceably  with  them;"  and  yet  they  are 
so  far  from  following  it,  and  doing  all  they  possibly 
can  for  it,  that  many  snarl  at  it,  and  malign  and  cen- 
sure any  that  endeavor  to  promote  it;  as  if  all  zeal 
for  peace  did  proceed  from  an  abatement  of  our  zeal 
for  holiness,  and  as  if  holiness  and  peace  were  so 
fallen  out,  that  there  were  no  reconciling  them ;  when 
yet  it  has  been  found,  by  long  experience,  that  con- 
cord is  a  sure  friend  to  piety,  and  piety  always  moves 
to  concord ;  while,  on  the  other  hand,  errors  and  here- 
sies are  bred  by  discord,  as  discord  is  bred  and  fed  by 
them.  We  have  seen,  to  our  sorrow,  that  where  the 
servants  of  God  should  have  lived  together  as  one,  of 
one  heart  and  one  soul  and  one  lip,  and  should  have 
promoted  each  other's  faith  and  holiness,  and  admon- 


OUR  DEFICIENCIES.  233 

ished  and  assisted  each  other  against  sin,  and  rejoiced 
together  in  the  hope  of  future  glory,  we  have,  on  the 
contrary,  lived  in  mutual  jealousies,   and  drowned 
holy  love  in  bitter  contentions,  and  studied  to  dis- 
grace and  undermine  one  another,   and  to  increase 
our  own  parties  by  right  or  wrong.     We,  that  were 
wont  to  glory  of  our  love  to  the  brethren  as  a  mark 
of  our  sincerity  in  the  faith,  have  now  turned  it  into 
the  love  of  a  party  only ;  and  those  that  are  against 
that  party,  have  more  of  our  spleen  and  envy  and 
malice  than  our  love.    I  know  this  is  not  so  with  all, 
nor  prevalently  with  any  true  believer ;  but  yet  it  is 
so  common,  that  it  may  cause  us  to  question  the  sin- 
cerity of  many  that  are  thought  by  themselves  and 
others  to  be  most  sincere.     And  it  is  not  ourselves 
only  that  are  scorched  in  this  flame,  but  we  have 
drawn  our  people  into  it,  and  cherished  them  in  it,  so 
that  most  of  the  godly  in  the  nation  are  fallen  into 
parties,  and  have  turned  much  of  their  ancient  piety 
into  vain  opinions  and  disputes  and  envyings  and  ani- 
mosities.    Yea,  whereas  it  was  wont  to  be  made  the 
certain   mark  of  a  graceless   wretch  to  deride   the 
godly,  how  few  are  there  now  that  stick  at  secretly 
deriding  and  slandering  those  that  are  not  of  their 
opinion.      A   pious    Prelatical    man    can   reverently 
scorn  and  slander  a  Presbyterian,  and  a  Presbyterian 
an  Independent,    and    an    Independent   both.     And, 
what  is  the  worst  of  all,  the  common  ignorant  people 
take  notice  of  all  this,  and  do  not  only  deride  us,  but 
are  hardened  by  us  against  religion;  and  when  we 
go  about  to  persuade  them  to  be  religious,  they  see 
so  many  parties  that  they  know  not  which  to  join, 


234  THE   REFORMED  PASTOR. 

and  think  that  it  is  as  good  to  be  of  none  at  all  as 
of  any,  since  they  are  uncertain  which  is  the  right ; 
and  thus  thousands  are  grown  into  a  contempt  of  all 
religion  by  our  divisions,  and  many  poor  carnal 
wretches  begin  to  think  themselves  in  the  better  case 
of  the  two,  because  they  hold  to  their  old  formalities, 
when  we  hold  to  nothing.  I  know  that  some  of  these 
men  are  learned  and  reverend,  and  intend  not  such 
mischievous  ends  as  these.  The  hardening  of  men 
in  ignorance  is  not  their  design.  But  this  is  the 
thing  effected.  To  intend  well  in  doing  ill  is  no 
rarity.  Who  can,  in  reverence  to  any  men  on  earth, 
sit  still  and  hold  his  tongue,  while  he  seeth  people 
thus  run  to  their  own  destruction,  and  the  souls  of 
men  undone  by  the  contentions  of  divines  for  their 
several  parties  and  interests?  The  Lord  that  knows 
my  heart,  knows — if  I  know  it  myself — that  as  I  am 
not  of  any  one  of  these  parties,  so  I  speak  not  a  word 
of  this  in  a  factious  partiality  for  one  party,  or  against 
another,  as  such,  much  less  in  spleen  against  any 
person:  but  if  I  durst  in  conscience,  I  would  have 
silenced  all  this,  for  fear  of  giving  them  offence  whom 
I  much  honor.  But  what  am  I  but  a  servant  of 
Christ  ?  and  what  is  my  life  worth,  but  to  do  him 
service  ?  and  whose  favor  can  recompense  for  the 
ruin  of  the  churches  ?  and  who  can  be  silent  while 
souls  are  undone  ?  Not  I,  for  my  part,  while  God  is 
my  Master  and  his  word  my  rule,  his  work  my  busi- 
ness, and  the  success  of  it,  for  the  saving  of  souls, 
my  end.  Who  can  be  reconciled  to  that  which  so 
lamentably  crosseth  his  Master's  interest,  and  his 
chief  end  in  life  ?     Nor  yet  would  I  have  spoken  any 


OUR   DEFICIENCIES.  235 

of  this,  had  it  been  only  in  respect  to  my  own  charge, 
where,  I  bless  God,  the  sore  is  but  small  in  compari- 
son of  what  it  is  in  many  other  places.  But  the 
knowledge  of  some  neighboring  congregations,  and 
of  others  more  remote,  hath  drawn  out  these  obser- 
vations from  me. 

We  may  talk  of  peace,  indeed,  as  long  as  we  live, 
but  we  shall  never  obtain  it  but  by  returning  to  the 
apostolical  simplicity.  The  Papist's  faith  is  too  large 
for  all  men  to  agree  upon,  if  they  enforced  it  not  with 
arguments  drawn  from  the  fire,  the  halter,  and  the 
strappado.  And  many  antipapists  do  too  much  imi- 
tate them  in  the  tedious  length  of  their  subscribed 
confessions,  and  the  novelty  of  their  impositions,  when 
they  go  farthest  from  them  in  the  quality  of  the  things 
imposed.  When  we  once  return  to  the  ancient  sim- 
plicity of  faith,  then,  and  not  till  then,  shall  we  return 
to  the  ancient  love  and  peace.  I  would  therefore 
recommend  to  all  my  brethren,  as  the  most  necessary 
thing  to  the  peace  of  Zion,  that  you  unite  in  necessary 
truths,  and  bear  with  one  another  in  things  that  may 
be  borne  with  ;  and  do  not  make  a  larger  creed,  and 
more  necessaries,  than  God  hath  done.  To  this  end, 
let  me  entreat  you  to  attend  to  the  following  things  : 
1.  Lay  not  too  great  a  stress  upon  controverted  opin- 
ions, which  have  godly  men  and  especially  whole 
churches,  on  both  sides.  2.  Lay  not  too  great  a 
stress  on  those  controversies  that  are  ultimately  re- 
solvable into  philosophical  uncertainties,  as  are  some 
unprofitable  controversies  about  free-will.  3.  Lay 
not  too  great  a  stress  on  those  controversies  that  are 
merely  verbal.     Of  which  sort  are  far    more  that 


236  THE   REFORMED  PASTOR. 

make  a  great  noise  in  the  world,  and  tear  the 
churches,  than  almost  any  of  the  eager  contenders 
that  ever  I  spoke  with  do  seem  to  discern,  or  are  like 
to  believe.  4.  Lay  not  too  much  stress  on  any  point 
of  faith  which  was  disowned  or  unknown  by  the 
churches  of  Christ,  in  any  age,  since  the  Scriptures 
were  delivered  to  us.  5.  Much  less  should  you  lay 
great  stress  on  those  of  which  any  of  the  more  pure 
or  judicious  ages  were  wholly  ignorant.  6.  And  least 
of  all  should  you  lay  much  stress  on  any  point  which 
no  one  age  since  the  apostles  did  ever  receive,  but  all 
commonly  held  the  contrary. 

I  know  it  is  said,  that  a  man  may  subscribe  the 
Scripture,  and  the  ancient  creeds,  and  yet  maintain 
Socinianism,  or  other  heresies.  To  which  I  answer, 
So  he  may  another  test  which  your  own  brains  shall 
contrive  ;  and  while  you  make  a  snare  to  catch  here- 
tics, instead  of  a  test  for  Christian  communion,  you 
will  miss  your  end ;  and  the  heretic,  by  the  slipperi- 
ness  of  his  conscience,  will  break  through,  and  the 
tender  Christian  may  possibly  be  ensnared.  And  by 
your  new  creed,  the  churches  are  like  to  have  new 
divisions,  if  you  keep  not  close  to  the  words  of  Scrip- 
ture. 

He  that  shall  live  to  that  happy  time  when  God 
will  heal  his  broken  churches,  will  see  all  this  that  I 
am  pleading  for  reduced  to  practice,  and  this  modera- 
tion take  place  of  the  new-dividing  zeal,  and  the  doc- 
trine of  the  sufficiency  of  Scripture  established ;  and 
all  men's  confessions  and  comments  valued  only  as 
subservient  helps,  and  not  made  the  test  of  church 
communion  any  further  than  they  are  the  same  with 


OUR  DEFICIENCIES.  237 

Scripture.  Till  the  healing  age  however  come,  we 
cannot  expect  that  healing  truths  will  be  entertained, 
because  there  are  not  healing  spirits  in  the  leaders  of 
the  churches.  But  when  the  work  is  to  be  done,  the 
workmen  will  be  fitted  for  it,  and  blessed  will  be  the 
agents  of  so  glorious  a  work. 

Y.  We  are  guiltly  of  neglecting  the  practice  of 
church  discipline.  If  there  be  any  work  of  reforma- 
tion to  be  set  afoot,  how  many  are  there  that  will  go 
no  farther  than  they  are  drawn.  It  were  well  if  all 
would  do  even  that  much.  And  when  a  work  is  like 
to  prove  difficult  and  costly,  how  backward  are  we  to 
it,  and  how  many  excuses  do  we  make  for  the  omis- 
sion of  it.  What  hath  been  more  talked  of  and 
prayed  for  and  contended  about,  in  England,  for 
many  years  past,  than  discipline?  There  are,  in 
fact,  but  few  men  who  do  not  seem  zealous  in  dis- 
puting for  one  side  or  other ;  some  for  the  Episcopal 
way,  some  for  the  Presbyterian,  and  some  for  the 
Congregational.  And  yet,  when  we  come  to  the 
practice  of  it,  for  aught  I  see,  we  are  perfectly 
agreed :  most  of  us  are  for  no  way.  It  hath  made 
me  wonder  sometimes,  to  look  on  the  face  of  Eng- 
land, and  see  how  few  congregations  in  the  land 
have  any  considerable  execution  of  discipline,  and  to 
think  withal  what  volumes  have  been  written  for  it ; 
and  how  almost  all  the  ministry  of  the  nation  are 
engaged  for  it.  How  zealously  they  have  contended 
for  it,  and  made  many  a  just  exclamation  against  the 
opposers  of  it ;  and  yet,  notwithstanding  all  this,  they 
will  do  little  or  nothing  in  the  exercise  of  it.  I  have 
marvelled  what  should   make  them  so   zealous   in 


238  THE   REFORMED  PASTOR. 

siding  for  that  to  which  their  practice  shows  their 
hearts  are  opposed.  But  I  see  a  disputing  zeal  is 
more  natural  than  a  holy,  obedient,  practising  zeal. 
How  many  ministers  are  there  in  England  that  know 
not  their  own  charge,  and  cannot  tell  who  are  the 
members  of  it :  that  never  cast  out  one  obstinate 
sinner,  nor  brought  one  to  public  confession  and  prom- 
ise of  reformation,  nor  even  admonished  one  publicly 
to  call  him  to  such  repentance.  But  they  think  they 
do  their  duty,  if  they  give  them  not  the  Lord's  sup- 
per— when  it  is  perhaps  avoided  voluntarily  by  the 
persons  themselves — and  in  the  meantime  we  leave 
them  stated  members  of  our  churches,  *  *  and 
grant  them  all  other  communion  with  the  church, 
and  call  them  not  to  personal  repentance  for  their  sin. 
Is  it  not  God's  ordinance  that  they  should  be  person- 
ally rebuked  and  admonished,  and  publicly  called  to 
repentance,  and  be  cast  out  if  they  remain  impeni- 
tent ?  If  these  be  no  duties,  why  have  we  made 
such  a  noise  in  the  world  about  them  ?  If  they  be 
duties,  why  do  we  not  practise  them?  Many  of 
them  avoid  the  very  hearing  of  the  word.  The  an- 
cient discipline  of  the  church  was  stricter,  when  the 
sixth  general  council  at  Trull  ordained,  that  "who- 
soever was  three  days  together  from  church,  without 
urgent  necessity,  was  to  be  excommunicated." 

Brethren,  I  desire  not  to  offend  any  of  you,  but  I 
must  needs  say  that  these  sins  are  not  to  be  cloaked 
over  with  excuses,  extenuations,  or  denials.  We  have 
long  cried  up  discipline,  and  every  party  its  particular 
way.  Would  you  have  people  value  your  form  of 
government,  or  would  you  not  ?     No  doubt  but  you 


OUR  DEFICIENCIES.  239 

would.  Now,  if  you  would  have  them  value  it,  it 
must  be  for  some  excellency  ;  show  them,  then,  that 
excellency.  "What  is  it  ?  Wherein  doth  it  consist  ? 
And  if  you  would  have  them  believe  you,  show  it  to 
them,  not  merely  on  paper,  but  in  practice ;  not 
simply  in  words,  but  in  deeds.  How  can  the  people 
know  the  worth  of  discipline  without  the  thing  ?  Is 
it  a  name  and  a  shadow  that  you  have  made  all  this 
noise  about?  How  can  they  think  that  to  be  good 
which  does  no  good?  Truly,  I  fear  we  take  not  the 
right  way  to  maintain  our  cause ;  that  we  even  be- 
tray it,  while  we  are  hot  disputers  for  it.  Speak 
truly ;  is  it  not  these  two  things  that  keep  up  the 
reputation  of  the  long-contended-for  discipline  among 
men,  namely,  with  the  godly,  the  mere  reputation  of 
their  ministers  that  stand  for  it ;  and  with  many  of 
the  ungodly,  the  non-execution  of  it,  because  they 
find  it  to  be  toothless,  and  not  so  troublesome  to  them 
as  they  expected  ?  If  once  our  discipline  come  to  be 
upheld  by  the  votes  of  those  who  should  be  corrected 
or  ejected  by  it,  and  the  worst  men  be  friends  to  it, 
because  it  is  a  friend  to  them  in  their  ungodliness,  we 
shall  then  engage  the  Lord  against  it,  and  he  will 
appear  as  engaged  against  us.  Set  all  the  execution 
of  discipline  together  that  hath  been  practised  in  a 
whole  county  ever  since  it  was  so  contended  far,  and 
I  doubt  it  will  not  appear  so  observable  as  to  draw 
godly  people  into  a  liking  of  it  for  its  effects.  How 
can  you  wonder,  if  many  that  desire  deeds  and  not 
words,  reformation,  and  not  merely  the  name  of  ref- 
ormation, do  turn  over  to  other  congregations,  when 
you  show  them  nothing  but  the  bare  name  of  disci- 


240  THE   REFORMED  PASTOR. 

pline  in  yours?  All  Christians  value  God's  ordi- 
nances, and  think  them  not  vain  things ;  and  there- 
fore are  unwilling  to  live  without  them.  Discipline 
is  not  a  needless  thing  to  the  church  ;  if  you  will  not 
make  a  difference  between  the  precious  and  the  vile 
by  discipline,  people  will  do  it  by  separation.  If  you 
will  keep  many  scores  or  hundreds  in  your  churches, 
that  are  notoriously  ignorant,  and  utterly  destitute  of 
religion,  and  never  reprove  them,  nor  call  them  to 
repentance,  nor  cast  them  out,  you  need  not  wonder 
if  some  timorous  souls  should  run  out  of  your  churches, 
as  from  a  ruinous  edifice,  which  they  fear  is  ready  to 
fall  upon  their  heads.  Consider,  I  pray  you,  if  you 
should  act  in  the  same  manner  with  them  as  to  the 
sacrament,  as  you  do  as  to  discipline,  and  should  only 
show  them  the  bread  and  wine,  and  never  let  them 
taste  of  these  memorials  of  their  Redeemer's  love, 
could  you  expect  that  the  name  of  a  sacrament  would 
satisfy  them,  or  that  they  would  relish  your  com- 
munion ?  Why  should  you  then  think  that  they  will 
be  satisfied  with  the  empty  sound  of  the  word  church- 
government  ?  Besides,  consider  what  a  disadvantage 
you  cast  upon  your  cause,  in  all  your  disputations 
with  men  of  different  views.  If  your  principles  be 
better  than  theirs,  and  their  practice  be  better  than 
yours,  the  people  will  suppose  that  the  question  is, 
whether  the  name  or  the  thing,  the  shadow  or  the 
substance,  be  more  desirable ;  and  they  will  take 
your  way  to  be  a  mere  delusive  formality,  because 
they  see  you  but  formal  in  the  use  of  it,  yea,  that 
you  use  it  not  at  all.  In  what  I  now  say,  I  speak 
not  against  your  form  of  government,  but  for  it ;  and 


OUE,   DEFICIENCIES.  241 

tell  you,  that  it  is  you  who  are  against  it  that  seem 
so  earnest  for  it ;  while  you  more  disgrace  it  for  want 
of  exercise,  than  you  credit  it  by  all  your  arguments. 
And  you  will  find,  before  you  have  done,  that  the 
faithful  execution  of  it  would  be  your  strongest  argu- 
ment. Till  then,  the  people  will  understand  you  as 
if  you  openly  proclaimed,  We  would  have  no  public 
admonitions,  confessions,  or  excommunications;  our 
way  is  to  do  no  good,  but  to  set  up  the  naked  name 
of  a  government. 

I  desire  not  to  spur  on  any  one  to  an  unseasonable 
performance  of  this  great  duty.  But  will  it  never  be 
a  fit  season  ?  Would  you  forbear  sermons  and  sacra- 
ments so  many  years  on  pretence  of  unseasonable- 
ness  ?  Will  you  have  a  better  season  for  it  when 
you  are  dead  ?  How  many  are  dead  already,  before 
they  ever  did  any  thing  in  this  important  work, 
though  they  were  long  preparing  for  it.  I  know 
some  have  more  discouragements  and  hinderances 
than  others ;  but  what  discouragements  and  hinder- 
ances can  excuse  us  from  such  a  duty  ?  Besides  the 
reasons  which  we  have  already  stated,  let  these  few 
be  seriously  considered : 

1.  How  sad  a  sign  do  we  make  it  to  be  in  our 
people,  to  live  in  the  wilful  omission  of  any  known 
duty.  And  shall  we  do  so  year  after  year,  nay,  all 
our  days?  If  excuses  will  take  off  the  danger  of 
this  sign,  what  man  will  not  find  them  as  well  as 
you? 

2.  We  plainly  manifest  laziness  and  sloth,  if  not 
unfaithfulness,  in  the  work  of  Christ.  I  speak  from 
experience.     It  was  laziness  that  kept  me  so   long 

Kef.  Pastor.  1  \ 


242  THE   REFORMED  PASTOR. 

from  this  duty.  It  is  indeed  a  troublesome  and 
painful  work,  and  such  as  calls  for  some  self-denial, 
because  it  will  bring  upon  us  the  displeasure  of  the 
wicked.  But  dare  we  prefer  our  own  ease  and  quiet- 
ness, or  the  love  and  peace  of  wicked  men,  before  our 
service  to  Christ  our  Master  ?  Can  slothful  servants 
expect  a  good  reward  ?  Remember,  brethren,  that 
we  of  this  county  have  thus  promised  before  God,  in 
the  second  article  of  our  agreement :  "  We  agree  and 
resolve,  by  God's  help,  that  so  far  as  God  doth  make 
known  our  duty  to  us,  we  will  faithfully  endeavor  to 
discharge  it,  and  will  not  desist  through  any  fears  or 
losses  in  our  estates,  or  the  frowns  and  displeasure 
of  men,  or  any  the  like  carnal  inducements  whatso- 
ever." I  pray  you  study  this  promise,  and  compare 
your  performance  with  it.  And  do  not  think  that 
you  were  ensnared  by  thus  engaging  ;  for  God's  law 
hath  laid  an  obligation  on  you  to  tne  very  same  duty, 
before  your  engagement  did  it.  Here  is  nothing  but 
what  others  are  bound  to  as  well  as  you. 

3.  The  neglect  of  discipline  hath  a  strong  ten- 
dency to  delude  immortal  souls,  by  making  those 
think  they  are  Christians  that  are  not ;  while  they 
are  permitted  to  live  with  the  character  of  such,  and 
are  not  separated  by  God's  ordinance ;  and  it  may 
make  the  scandalous  think  their  sin  a  tolerable  thing, 
which  is  so  tolerated  by  the  pastors  of  the  churches. 

4.  We  corrupt  Christianity  itself  in  the  eyes  of 
the  world,  and  do  our  part  to  make  them  believe  that 
Christ  is  no  more  for  holiness  than  Satan,  or  that  the 
Christian  religion  exacteth  holiness  no  more  than  the 
false  religions  of  the  world.     For  if  the  holy  and  un- 


OUR  DEFICIENCIES.  243 

holy  are  all  permitted  to  be  sheep  of  the  same  fold, 
without  any  means  being  used  to  separate  them,  we 
defame  the  Redeemer,  as  if  he  were  guilty  of  it,  and 
as  if  this  were  the  nature  of  his  precepts. 

5.  We  keep  up  separation  by  permitting  the  worst 
to  be  uncensured  in  our  churches,  so  that  many  honest 
Christians  think  they  are  obliged  to  withdraw  from 
us.  I  have  spoken  with  some  members  of  the  sepa- 
rated churches,  who  were  moderate  men,  and  have 
argued  with  them  against  separation  ;  and  they  have 
assured  me,  that  they  were  of  the  Presbyterian  judg- 
ment, or  had  nothing  to  say  against  it,  but  they  join- 
ed themselves  to  other  churches  from  pure  necessity, 
thinking  that  discipline,  being  an  ordinance  of  Christ, 
must  be  used  by  all  that  can,  and  therefore  they 
durst  no  longer  live  without  it  when  they  might  have 
it ;  and  they  could  find  no  Presbyterian  churches  that 
executed  discipline  as  they  wrote  for  it :  and  they 
told  me,  that  they  separated  only  pro  tempore,  till 
the  Presbyterians  will  use  discipline,  and  then  they 
will  willingly  return  to  them  again.  I  confess  I  was 
sorry  that  such  persons  had  any  such  occasion  to 
withdraw  from  us.  It  is  not  keeping  offenders  from 
the  sacrament  that  will  excuse  us  from  the  further 
exercise  of  discipline,  while  they  are  members  of  our 
churches. 

6.  We  bring  the  wrath  of  God  upon  ourselves  and 
our  congregations,  and  so  blast  the  fruit  of  our  labors. 
If  the  angel  of  the  church  at  Thyatira  was  reproved 
for  suffering  seducers  in  the  church,  we  may  be  re- 
proved, on  the  same  ground,  for  suffering  open,  scan- 
dalous, impenitent  sinners. 


244  THE   REFORMED  PASTOR. 

And  what  are  the  hinder ances  now  that  keep  the 
ministers  from  the  execution  of  that  discipline  for 
which  they  have  so  much  contended  ?  The  great 
reason,  as  far  as  I  can  learn,  is,  the  difficulty  of  the 
work,  and  the  trouble  or  suffering  that  we  are  like 
to  incur  by  it.  We  cannot  publicly  reprehend  one 
sinner,  but  he  will  storm  at  it,  and  bear  us  a  deadly 
malice.  We  can  prevail  with  very  few  to  make  a 
public  profession  of  true  repentance.  If  we  proceed 
to  excommunicate  them,  they  will  be  raging  mad 
against  us.  If  we  should  deal  as  G-od  requireth  us 
with  all  the  obstinate  sinners  in  our  parish  or  congre- 
gation, there  would  be  no  living  among  them ;  we 
should  be  so  hated  of  all,  that,  as  our  lives  would  be 
uncomfortable,  so  our  labors  would  become  unprofit- 
able ;  for  men  would  not  hear  us  when  they  are  pos- 
sessed with  a  hatred  of  us ;  therefore  duty  ceaseth  to 
be  duty  to  us,  because  the  hurt  that  would  follow 
would  be  greater  than  the  good. 

These  are  the  great  reasons  for  the  non-execution 
of  discipline,  together  with  the  great  labor  that  pri- 
vate admonition  of  each  offender  would  cost  us.  Now, 
to  all  this  I  answer, 

1.  Are  not  these  reasons  as  valid  against  Christi- 
anity itself,  especially  in  some  times  and  places,  as 
they  are  against  discipline  ?  Christ  came  not  to  send 
peace  on  earth  ;  we  shall  have  his  peace,  but  not  the 
world's ;  for  he  hath  told  us  that  it  will  hate  us. 
Might  not  Bradford  or  Hooper,  or  any  that  were  burn- 
ed in  queen  Mary's  days,  have  alleged  more  than  all 
this  against  the  duty  of  an  open  profession  of  the  Ref- 
ormation ?     Might  they  not  have  said,  It  will  make 


OUR  DEFICIENCIES.  245 

us  hated,  and  it  will  expose  our  very  lives  to  the 
flames  ?  He  is  concluded  by  Christ  to  be  no  Chris- 
tian, who  hateth  not  all  that  he  hath,  and  his  own 
life,  for  him ;  and  yet  we  can  take  the  hazard  of 
worldly  loss  as  a  reason  against  his  work.  "What  is 
it  but  hypocrisy  to  shrink  from  sufferings,  and  to  take 
up  none  but  safe  and  easy  works,  and  make  ourselves 
believe  that  the  rest  are  no  duties  ?  Indeed,  this  is 
the  common  way  of  escaping  suffering,  to  neglect  the 
duty  that  would  expose  us  to  it.  If  we  did  our  duty 
faithfully,  ministers  would  find  the  same  lot  among 
professed  Christians,  as  their  predecessors  have  done 
among  pagans  and  other  infidels.  But  if  you  cannot 
suffer  for  Christ,  why  did  you  put  your  hand  to  his 
plough  ?  Why  did  you  not  first  sit  down  and  count 
the  cost?  This  makes  the  ministerial  work  so  un- 
faithfully executed,  because  it  is  so  carnally  under- 
taken ;  men  enter  upon  it  as  a  life  of  ease  and  honor 
and  respectability,  and  they  resolve  to  attain  their 
ends,  and  have  what  they  expected  by  right  or  wrong. 
They  looked  not  for  hatred  and  suffering,  and  they 
will  avoid  it,  though  by  the  avoiding  of  their  work. 

2.  As  for  the  making  yourselves  incapable  of  doing 
them  good,  I  answer,  That  reason  is  as  valid  against 
plain  preaching,  reproof,  or  any  other  duty  which 
wicked  men  will  hate  us  for.  God  will  bless  his  own 
ordinances  to  do  good,  or  else  he  would  not  have  ap- 
pointed them.  If  you  publicly  admonish  and  rebuke 
the  scandalous,  and  call  them  to  repentance,  and  cast 
out  the  obstinate,  you  may  do  good  to  many  whom 
you  reprove,  and  possibly  to  the  excommunicated 
themselves.     I  am  at  least  sure  it  is  God's  means, 


246  THE  REFORMED  PASTOR. 

and  it  is  his  last  means.  It  is  therefore  perverse  to 
neglect  the  last  means,  lest  we  frustrate  the  foregoing 
means,  when  the  last  are  not  to  be  used  but  upon 
supposition  that  the  former  were  all  frustrated  before. 
However,  those  within  and  those  without  may  receive 
good  by  it,  if  the  offender  should  receive  none ;  and 
(rod  will  have  the  honor,  when  his  church  is  mani- 
festly distinguished  from  the  world,  and  the  heirs  of 
heaven  and  hell  are  not  totally  confounded,  nor  the 
world  made  to  think  that  Christ  and  Satan  do  but 
contend  for  superiority,  and  that  they  have  the  like 
inclination  to  holiness  or  to  sin. 

3.  But  yet  let  me  tell  you,  that  there  are  not  such 
difficulties  in  the  way,  nor  is  discipline  such  a  useless 
thing  as  you  imagine.  I  bless  God  for  the  small  trial 
which  I  have  made  of  it  myself.  I  can  speak  by 
experience  that  it  is  not  in  vain,  nor  are  the  hazards 
of  it  such  as  may  excuse  our  neglect. 

I  confess,  if  I  had  my  will,  that  man  should  be 
ejected  as  a  negligent  pastor  that  will  not  rule  his 
people  by  discipline,  as  well  as  he  is  ejected  as  a 
negligent  preacher  that  will  not  preach ;  for  ruling 
is  as  essential  a  part  of  the  ministerial  office  as 
preaching. 

I  shall  proceed  no  further  in  these  confessions. 
And  now,  brethren,  what  remaineth  but  that  we  all 
cry  guilty  of  these  various  sins,  and  humble  our 
souls  for  our  miscarriages  before  the  Lord.  Is  this 
"  taking  heed  to  ourselves  and  to  all  the  flock  ?"  Is 
this  like  the  pattern  that  is  given  us  in  the  text  ? 
If  we  should  now  prove  stout-hearted  and  unhumbled, 


OUE.  DEFICIENCIES.  247 

how  sad  a  symptom  would  it  be  to  ourselves  and  to 
the  church.  The  ministry  hath  often  been  maligned 
by  various  adversaries ;  and  though  this  may  show 
their  impious  malice,  it  may  also  intimate  to  us  God's 
just  indignation.  Believe  it,  brethren,  the  ministry 
of  England  are  not  the  least  nor  the  last  in  the  sins 
of  the  land.  It  is  time,  therefore,  for  us  to  take  our 
part  in  that  humiliation  to  which  we  have  been  so 
long  calling  our  people.  If  we  have  our  wits  about 
us,  we  may  perceive  that  God  hath  been  offended 
with  us,  and  that  the  voice  that  called  this  nation  to 
repentance  did  speak  to  us  as  well  as  others.  He  that 
hath  ears  to  hear,  let  him  hear  the  precepts  of  repent- 
ance proclaimed  in  so  many  admirable  deliverances 
and  preservations ;  he  that  hath  eyes  to  see,  let  him 
see  them  written  in  so  many  lines  of  blood.  By  fire 
and  sword  hath  God  been  calling  us  to  humiliation ; 
and  as  judgment  hath  begun  at  the  house  of  God,  so, 
if  humiliation  begin  not  there  too,  it  will  be  a  sad 
prognostication  to  us  and  to  the  land.  What,  shall 
we  deny  or  extenuate  our  sins,  while  we  call  our 
people  to  free  and  full  confession  ?  Is  it  not  better  to 
give  glory  to  God  by  humble  confession,  than,  in  ten- 
derness to  ourselves,  to  seek  for  fig-leaves  to  cover  our 
nakedness ;  and  to  put  God  to  it  to  build  his  glory, 
which  we  denied  him,  upon  the  ruins  of  our  own, 
which  we  preferred  before  him  ;  and  to  distrain  for 
that  by  yet  sorer  judgments  which  we  refused  volun- 
tarily to  surrender  to  him  ?  Alas,  if  you  put  God  to 
get  his  honor  as  he  can,  he  may  get  it  to  your  ever- 
lasting sorrow  and  dishonor.  Sins  openly  committed, 
are  more  dishonorable  to  us  when  we  hide  them  than 


248  THE  REFORMED  PASTOR. 

when  we  confess  them.  It  is  the  sin,  and  not  the 
confession,  that  is  our  dishonor.  We  have  committed 
them  before  the  sun,  so  that  they  cannot  be  hid ;  and 
attempts  to  cloak  them  do  but  increase  the  guilt  and 
shame.  There  is  no  way  to  repair  the  breaches  in 
our  honor  which  our  sin  hath  made,  but  by  free  con- 
fession and  humiliation.  I  durst  not  but  make  con- 
fession of  my  own  sins  ;  and  if  any  be  offended  that 
I  have  confessed  theirs,  let  them  know  that  I  do  but 
what  I  have  done  by  myself.  And  if  they  dare  dis- 
own the  confession  of  their  sin,  let  them  do  it  at  their 
peril.  But  as  for  all  the  truly  humble  ministers  of 
Christ,  I  doubt  not  but  they  will  rather  be  provoked 
to  lament  more  solemnly,  in  the  face  of  their  several 
congregations,  their  sins,  and  to  promise  reformation. 


CHAPTER    II. 

THE  DUTY  OF  PERSONAL  CATECHIZING*  AND  INSTRUCT- 
ING PARTICULARLY  RECOMMENDED. 

Having  disclosed  and  lamented  our  miscarriages 
and  neglects,  our  duty  for  the  future  lies  plain  before 
us.  God  forbid  that  we  should  now  go  on  in  the  sins 
which  we  have  confessed,  as  carelessly  as  we  did 
before.  Leaving  these  things,  therefore,  I  shall  now 
proceed  to  exhort  you  to  the  faithful  discharge  of  the 
great  duty  which  you  have  undertaken,  and  which 
is  the  occasion  of  our  meeting  here  to-day  ;  namely, 
personal  catechizing  and  instructing  every  one  in  your 
congregations  that  will  submit  thereto.  And  because 
*  See  page  3. 


PERSONAL   INSTRUCTION.  249 

this  is  the  chief  business  of  the  day,  I  must  take  leave 
to  insist  somewhat  the  longer  on  it. 

I  shall  state  to  you  some  motives  to  persuade  you 
to  this  duty ; 

Shall  answer  some  objections  which  may  be  made 
to  it ;  and  then 

Give  you  some  directions  for  performing  it. 

SECTION     I.       MOTIVES     TO     THIS     DUTY. 

Agreeably  to  this  plan,  I  shall  proceed  to  state  to 
you  some  motives  to  persuade  you  to  this  duty.  The 
first  reasons  by  which  I  shall  persuade  you  to  this 
duty,  are  taken  from  the  benefits  of  it ;  the  second, 
from  the  difficulty  ;  and  the  third,  from  the  necessity ', 
and  the  many  obligations  that  are  upon  us  for  the 
performance  of  it. 

Article  I.  Motives  from  the  benefits  of  the 
work.  When  I  look  before  me,  and  consider  what, 
through  the  blessing  of  God,  this  work,  if  well  man- 
aged, is  likely  to  effect,  it  makes  my  heart  leap  for 
joy.  Truly,  brethren,  you  have  begun  a  most  blessed 
work,  and  such  as  your  own  consciences  may  rejoice 
in,  and  your  parishes  rejoice  in,  and  the  nation  rejoice 
in,  and  the  child  that  is  yet  unborn  rejoice  in.  Yea, 
thousands  and  millions,  for  aught  we  know,  may 
have  cause  to  bless  G-od  for  it,  when  we  shall  have 
finished  our  course.  And  though  it  is  our  business 
this  day  to  humble  ourselves  for  the  neglect  of  it  so 
long,  as  we  have  very  great  cause  to  do,  yet  the  hopes 
of  a  blessed  success  are  so  great  in  me,  that  they  are 
ready  to  turn  it  into  a  day  of  rejoicing.  I  bless  the 
11* 


250  THE   REFORMED  PASTOR. 

Lord  that  I  have  lived  to  see  such  a  day  as  this,  and 
to  be  present  at  so  solemn  an  engagement  of  so  many 
servants  of  Christ  to  such  a  work.  I  bless  the  Lord, 
that  hath  honored  you  of  this  county  to  be  the  begin- 
ners and  awakeners  of  the  nation  to  this  duty.  It  is 
not  a  controverted  point,  as  to  which  the  exasperated 
minds  of  men  might  pick  quarrels  with  us.  Nor  is 
it  a  new  invention,  as  to  which  envy  might  charge 
you  as  innovators,  or  pride  might  scorn  to  follow  you, 
because  you  had  led  the  way.  No ;  it  is  a  well- 
known  duty.  It  is  but  the  more  diligent  and  effectual 
management  of  the  ministerial  work.  It  is  not  a  new 
invention,  but  simply  the  restoration  of  the  ancient 
ministerial  work.  And  because  it  is  so  pregnant  with 
advantages  to  the  church,  I  will  enumerate  some  of 
the  particular  benefits  which  we  may  hope  to  result 
from  it,  that  when  you  see  the  excellency  of  it,  you 
may  be  the  more  set  upon  it,  and  the  more  loath,  by 
any  negligence  or  failing  of  yours,  to  frustrate  or 
destroy  it.  For  certainly  he  who  hath  the  true  inten- 
tions of  a  minister  of  Christ,  will  rejoice  in  the  appear- 
ance of  any  further  hope  of  attaining  the  ends  of  his 
ministry,  and  nothing  will  be  more  welcome  to  him 
than  that  which  will  further  the  grand  business  of  his 
life.  That  this  work  is  calculated  to  accomplish  this, 
I  shall  now  show  you  more  particularly. 

1.  It  will  be  a  most  hopeful  means  of  the  conver- 
sion of  souls ;  for  it  unites  those  great  things  which 
most  further  such  a  work. 

As  to  the  matter  of  it :  It  is  about  the  most 
necessary  things,  the  principles  or  essentials  of  the 
Christian  faith. 


PERSONAL   INSTRUCTION.  251 

As  to  the  manner  of  it :  It  will  be  by  private  con- 
ference, when  we  may  have  an  opportunity  to  set  all 
home  to  the  conscience  and  the  heart. 

The  work  of  conversion  consisteth  of  two  parts : 
the  informing  of  the  judgment  in  the  grand  princi- 
ples of  religion  ;  and  the  change  of  the  will  by  the 
efficacy  of  the  truth.  Now,  in  this  work,  we  have 
the  most  excellent  advantages  for  both.  For  the 
information  of  their  understandings,  it  must  needs 
be  an  excellent  help  to  have  the  sum  of  Christianity 
fixed  in  their  memory.  And  though  bare  words,  not 
understood,  will  make  no  change,  yet,  when  the  words 
are  plain  English,  he  that  hath  the  words  is  far  more 
likely  to  understand  the  meaning  and  matter  than 
another. 

Besides,  we  shall  have  the  opportunity,  by  per- 
sonal conference,  to  try  how  far  they  understand  the 
catechism  ;  and  to  explain  it  to  them  as  we  go  along ; 
and  to  insist  on  those  particulars  which  the  persons 
we  speak  to  have  most  need  to  hear.  These  two 
conjoined — a  form  of  sound  words,  with  a  plain  ex- 
plication— may  do  more  than  either  of  them  could  do 
alone. 

Moreover  we  shall  have  the  best  opportunity  to 
impress  the  truth  upon  their  hearts,  when  we  can 
speak  to  each  individual's  particular  necessity,  and 
say  to  the  sinner,  "  Thou  art  the  man  ;"  and  plainly 
mention  his  particular  case ;  and  set  home  the  truth 
with  familiar  importunity.  If  any  thing  in  the  world 
is  likely  to  do  them  good,  it  is  this.  They  will  under- 
stand a  familiar  speech,  who  understand  not  a  ser- 
mon ;  and  they  will  have  far   greater   help  for  the 


252  THE  REFORMED  PASTOR. 

application  of  it  to  themselves.  Besides,  you  will 
hear  their  objections,  and  know  where  it  is  that  Satan 
hath  most  advantage  of  them,  and  so  may  be  able  to 
show  them  their  errors,  and  confute  their  objections, 
and  more  effectually  convince  them.  We  can  better 
bring  them  to  the  point,  and  urge  them  to  discover 
their  resolutions  for  the  future,  and  to  promise  the 
use  of  means  and  reformation,  than  otherwise  we  could 
do.  What  more  proof  need  we  of  this,  than  our  own 
experience  ?  I  seldom  deal  with  men  purposely  on 
this  great  business,  in  private  serious  conference,  but 
they  go  away  with  some  seeming  convictions,  and 
promises  of  new  obedience,  if  not  some  deeper  re- 
morse, and  sense  of  their  condition. 

0,  brethren,  what  a  blow  may  we  give  to  the  king- 
dom of  darkness,  by  the  faithful  and  skilful  managing 
of  this  work.  If,  then,  the  saving  of  souls,  of  your 
neighbors'  souls,  of  many  souls,  from  everlasting 
misery,  be  worth  your  labor,  up  and  be  doing.  If 
you  would  be  the  fathers  of  many  that  are  born  again, 
and  would  see  the  travail  of  your  souls,  and  would  be 
able  to  say  at  last,  "  Here  am  I,  and  the  children 
whom  thou  hast  given  me,"  up  and  ply  this  blessed 
work.  If  it  would  do  your  heart  good  to  see  your 
converts  among  the  saints  in  glory,  and  praising  the 
Lamb  before  the  throne  ;  if  you  would  rejoice  to  pre- 
sent them  blameless  and  spotless  to  Christ,  prosecute 
with  diligence  and  ardor  this  singular  opportunity 
that  is  offered  you.  If  you  are  ministers  of  Christ 
indeed,  you  will  long  for  the  perfecting  of  his  body, 
and  the  gathering  in  of  his  elect ;  and  you  will  travail 
as  in  birth  till  Christ  be  formed  in  the  souls  of  your 


PERSONAL  INSTRUCTION.  253 

people.  You  will  embrace  such  opportunities  as  your 
harvest-time  affords,  and  especially  as  the  sunshine 
days  in  a  rainy  harvest,  in  which  it  is  unreasonable 
and  inexcusable  to  be  idle.  If  you  have  a  spark  of 
Christian  compassion  in  you,  it  will  surely  seem 
worth  your  utmost  labor  to  save  so  many  souls  from 
death,  and  to  cover  so  great  a  multitude  of  sins.  If, 
then,  you  are  indeed  fellow- workers  with  Christ,  set 
to  his  work,  and  neglect  not  the  souls  for  whom  he 
died.  0  remember,  when  you  are  talking  with  the 
unconverted,  that  now  you  have  an  opportunity  to 
save  a  soul,  and  to  rejoice  the  angels  of  heaven,  and 
to  rejoice  Christ  himself,*  to  cast  Satan  out  of  a  sinner, 
and  to  increase  the  family  of  God.  And  what  is  your 
hope,  or  joy,- or  crown  of  rejoicing?  Is  it  not  your 
saved  people  in  the  presence  of  Christ  Jesus  at  his 
coming  ?  Yea,  doubtless,  "  they  are  your  glory  and 
your  joy." 

2.  It  will  essentially  promote  the  orderly  building 
up  of  those  who  are  converted,  and  the  establishment 
of  them  in  the  faith.  It  hazardeth  our  whole  work, 
or  at  least  much  hindereth  it,  if  we  do  it  not  in  the 
proper  order.  How  can  you  build,  if  you  first  lay 
not  a  good  foundation ;  or  how  can  you  set  on  the 
top-stone,  while  the  middle  parts  are  neglected? 
The  second  order  of  Christian  truths  have  such  a  de- 
pendence upon  the  first,  that  they  can  never  be 
well  learned  till  the  first  are  learned.  This  makes 
many  labor  so  much  in  vain ;  they  are  ever  learning, 
but  never  come  to  the  knowledge  of  the  truth,  be- 
cause they  would  read  before  they  learn  to  spell,  or 
to  know  their   letters.      This   makes  so   many   fall 


254  THE   REFORMED  PASTOR. 

away ;  they  are  shaken,  with  every  wind  of  tempta- 
tion, because  they  were  not  well  settled  in  the  funda- 
mental principles  of  religion.  It  is  these  fundamen- 
tals that  must  lead  men  to  further  truths  ;  it  is  these 
they  must  build  all  upon ;  it  is  these  that  must 
actuate  all  their  graces,  and  animate  all  their  duties ; 
it  is  these  that  must  fortify  them  against  tempta- 
tions. He  that  knows  not  these,  knows  nothing ;  he 
that  knows  them  well,  doth  know  so  much  as  will 
make  him  happy ;  and  he  that  knows  them  best,  is 
the  best  and  most  understanding  Christian.  The 
most  godly  people,  therefore,  in  your  congregations, 
will  find  it  worth  their  labor'  to  learn  the  very  words 
of  a  catechism.  If,  therefore,  you  would  safely  edify 
them,  and  firmly  establish  them,  be  diligent  in  this 
work. 

3.  It  will  make  our  public  preaching  better  un- 
derstood and  regarded.  When  you  have  instructed 
them  in  the  principles,  they  will  better  understand 
all  you  say.  They  will  perceive  what  you  drive  at, 
when  they  are  once  acquainted  with  the  main  points. 
This  prepareth  their  minds,  and  openeth  a  way  to 
their  hearts ;  whereas,  without  this,  you  may  lose 
the  most  of  your  labor  ;  and  the  more  pains  you  take 
in  accurate  preparation,  the  less  good  you  may  do. 
As  you  would  not,  therefore,  lose  your  public  labor, 
see  that  you  be  faithful  in  this  private  work. 

4.  By  means  of  it,  you  will  come  to  be  familiar 
with  your  people,  and  may  thereby  win  their  affec- 
tions. The  want  of  this,  with  those  who  have  very 
numerous  congregations,  is  a  great  impediment  to  the 
success  of  our  labors.     By  distance  and  unacquaint- 


PERSONAL  INSTRUCTION.  255 

sdness,  abundance  of  mistakes  between  ministers  and 
people  are  fomented  ;  while,  on  the  other  hand,  famil- 
iarity will  tend  to  beget  those  affections  which  may- 
open  their  ears  to  further  instruction.  Besides,  when 
we  are  familiar  with  them,  they  will  be  encouraged 
to  open  their  doubts  to  us.  But  when  a  minister 
knows  not  his  people,  or  is  as  strange  to  them  as  if 
he  did  not  know  them,  it  must  be  a  great  hinderance 
to  his  doing  any  good  among  them. 

5.  By  means  of  it,  we  shall  come  to  be  better 
acquainted  with  each  person 's  spiritual  state,  and  so 
the  better  know  how  to  watch  over  them.  "We  shall 
the  better  know  how  to  preach  to  them,  when  we 
know  their  temper,  and  their  chief  objections,  and  so 
what  they  have  most  need  to  hear.  We  shall  the 
better  know  wherein  to  be  "jealous  over  them  with 
a  godly  jealousy,"  and  what  temptations  to  guard 
them  most  against.  We  shall  the  better  know  how 
to  lament  for  them,  and  to  rejoice  with  them,  and  to 
pray  for  them.  For  as  he  that  will  pray  rightly  for 
himself,  must  know  his  own  wants,  and  the  diseases 
of  his  own  heart;  so  he  that  will  pray  rightly  for 
others  should  know  theirs  as  far  as  possible. 

6.  By  means  of  this  trial  and  acquaintance  with 
our  people's  state,  we  shall  be  much  assisted  in  ref- 
erence to  their  publicly  professing-  faith  in  Christ. 
Though,  I  doubt  not,  a  minister  may  invite  his  people 
to  come  to  him  at  any  convenient  season,  to  give  an 
account  of  their  faith,  and  to  receive  instruction,  and 
therefore  he  may  do  it  as  a  preparation  for  the  Lord's 
supper  ;  yet,  because  ministers  have  laid  the  stress 
of  that  examination  upon  the  mere  necessity  of  fit- 


256  THE   REFORMED  PASTOR. 

ness  for  that  ordinance,  and  not  upon  their  common 
duty  to  see  into  the  state  of  each  member  of  their 
flock  at  all  fit  seasons,  and  upon  the  people's  duty  to 
submit  to  the  guidance  and  instruction  of  their  pas- 
tors at  all  times,  they  have  occasioned  people  igno- 
rantly  to  quarrel  with  their  examinations.  Now,  by 
this  course  we  shall  discover  their  state  in  a  way  that 
is  unexceptionable,  and  in  a  way  far  more  effectual 
than  by  some  partial  examination  of  them  before 
they  are  admitted  to  the  Lord's  table. 

7.  It  will  show  men  the  true  nature  of  the  minis- 
terial office,  and  awaken  them  to  the  better  considera- 
tion of  it,  than  is  now  usual.  It  is  too  common  for 
men  to  think  that  the  work  of  the  ministry  is  nothing 
but  to  preach,  and  to  baptize,  and  to  administer  the 
Lord's  supper,  and  to  visit  the  sick.  By  this  means 
the  people  will  submit  to  no  more,  and  too  many 
ministers  are  such  strangers  to  their  own  calling, 
that  they  will  do  no  more.  It  hath  often  grieved 
my  heart  to  observe  some  eminent  preachers,  how 
little  they  do  for  the  saving  of  souls,  except  in  the 
pulpit ;  and  to  how  little  purpose  much  of  their  labor 
is,  by  this  neglect.  They  have  hundreds  of  people 
that  they  never  spoke  a  word  to  personally  for  their 
salvation ;  and  if  we  may  judge  by  their  practice, 
they  consider  it  not  as  their  duty  ;  and  the  principal 
thing  that  hardeneth  men  in  this  oversight,  is  the 
common  neglect  of  the  private  part  of  the  work  by 
others.  There  are  so  few  that  do  much  in  it,  and 
the  omission  hath  grown  so  common  among  pious 
able  men,  that  the  disgrace  of  it  is  abated  by  their 
very  piety  and  ability  ;  and  a  man  may  now  be  guilty 


PERSONAL  INSTRUCTION.  257 

of  it  without  observation  or  dishonor.  Never  doth 
sin  so  reign  in  a  church  or  state,  as  when  it  hath 
gained  reputation,  or,  at  least,  is  no  disgrace  to  the 
sinner,  nor  a  matter  of  offence  to  beholders.  But  I 
make  no  doubt,  through  the  mercy  of  God,  that  the 
restoring  of  the  practice  of  personal  oversight  will 
eonvince  many  ministers,  that  this  is  as  truly  their 
work  as  that  which  they  now  do ;  and  may  awaken 
them  to  see  that  the  ministry  is  another  kind  of  busi- 
ness than  too  many  excellent  preachers  take  it  to  be. 
Brethren,  do  but  set  yourselves  closely  to  this  work, 
and  follow  it  diligently  ;  and  though  you  do  it  silently, 
without  any  words  to  them  that  are  negligent,  I  am 
in  hope  that  most  of  you  who  are  present  may  live  to 
see  the  day,  when  the  neglect  of  private  personal 
oversight  of  all  the  flock  shall  be  taken  for  a  scanda- 
lous and  odious  omission,  and  shall  be  as  disgraceful 
to  them  that  are  guilty  of  it,  as  preaching  but  once  a 
day  was  heretofore.  A  schoolmaster  must  take  a 
personal  account  of  his  scholars,  or  else  he  is  likely 
to  do  little  good.  If  physicians  should  only  read  a 
public  lecture  on  physic,  their  patients  would  not  be 
much  the  better  of  them ;  nor  would  a  lawyer  secure 
your  estate  by  reading  a  lecture  on  law.  Now,  the 
charge  of  a  pastor  requireth  personal  dealing,  as  well 
as  any  of  these.  Let  us  show  the  world  this  by  our 
practice  ;  for  most  men  are  grown  regardless  of  bare 
words. 

The  truth  is,  we  have  been  led  to  wrong  the 
church  in  this  respect,  by  the  contrary  extreme  of 
the  Papists,  who  bring  all  their  people  to  auricular 
confession ;  for,  in  overthrowing  this  error  of  theirs, 


258  THE   REFORMED  PASTOR. 

we  have  run  into  the  opposite  extreme.  It  troubled 
me  much  to  read  in  an  orthodox  historian,  that  licen- 
tiousness, and  a  desire  to  be  from  under  the  strict 
inquiries  of  the  priests  in  confession,  did  much  fur- 
ther the  reformed  religion  in  Germany.  And  yet  it 
is  like  enough  to  be  true,  that  they  who  were  against 
reformation  in  other  respects,  might  on  this  account 
join  with  better  men  in  crying  down  the  Romish 
clergy.  I  have  no  doubt  that  the  popish  auricular 
confession  is  a  sinful  novelty,  with  which  the  ancient 
church  was  unacquainted.  But  perhaps  some  will 
think  it  strange,  that  I  should  say  that  our  common 
neglect  of  personal  instruction  is  no  less  culpable,  if 
we  consider  their  confessions  in  themselves,  and  not 
as  they  respect  their  doctrines  of  satisfaction  and 
purgatory.  If  any  among  us  should  be  guilty  of  so 
gross  a  mistake,  as  to  think  that  when  he  hath 
preached  he  hath  done  all  his  work,  let  us  show  him 
by  our  practice,  that  there  is  much  more  to  be  done ; 
and  that  taking  heed  to  all  the  flock  is  another  busi- 
ness than  careless,  lazy  ministers  imagine.  If  a  man 
have  an  apprehension  that  duty,  and  the  chief  duty, 
is  no  duty,  he  is  like  to  neglect  it,  and  to  be  impeni- 
tent in  the  neglect. 

8.  It  will  help  our  people  better  to  understand 
the  nature  of  their  duty  towards  their  pastors,  and 
consequently  to  discharge  it  better.  This,  indeed, 
were  a  matter  of  no  consequence,  if  it  were  only  for 
our  sakes  ;  but  their  own  salvation  is  much  concerned 
in  it.  I  am  convinced,  by  sad  experience,  that  it  is 
none  of  the  least  impediments  to  their  salvation,  and 
to  the  reformation  of  -the  churches,  that  the  people 


PERSONAL  INSTRUCTION.  259 

understand  not  what  the  work  of  a  minister  is,  and 
what  is  their  own  duty  towards  him.  They  com- 
monly think,  that  a  minister  hath  no  more  to  do  with, 
them,  but  to  preach  to  them,  and  visit  them  in  sick- 
ness, and  administer  the  ordinances  ;  and  that,  if 
they  hear  him,  and  receive  the  ordinances  from  him, 
they  owe  him  no  further  obedience,  nor  can  he  require 
any  more  at  their  hands.  Little  do  they  know,  that 
the  minister  is  in  the  church  as  the  schoolmaster  in 
his  school,  to  teach  and  take  an  account  of  every  one 
in  particular  ;  and  that  all  Christians,  ordinarily, 
must  be  disciples  or  scholars  in  some  such  school. 
They  think  not  that  a  minister  is  in  the  church  as  a 
physician  in  a  town,  for  all  people  to  resort  to  for 
personal  advice  for  the  cure  of  all  their  diseases ; 
and  that  "  the  priest's  lips  should  keep  knowledge, 
and  the  people  should  ask  the  law  at  his  mouth, 
because  he  is  the  messenger  of  the  Lord  of  hosts." 
They  consider  not,  that  every  soul  in  the  congregation 
is  bound,  for  their  own  safety,  to  have  personal  re- 
course to  him  for  the  resolving  of  their  doubts,  and 
for  help  against  their  sins,  and  for  direction  in  duty, 
and  for  increase  of  knowledge ;  and  that  ministers 
are  purposely  settled  in  congregations  to  this  end,  to 
be  still  ready  to  advise  and  help  the  flock.  If  our 
people  did  but  know  their  duty,  they  would  readily 
come  to  us,  when  they  are  desired,  to  be  instructed, 
and  to  give  an  account  of  their  knowledge,  faith,  and 
life ;  and  they  would  come  of  their  own  accord, 
without  being  sent  for,  and  knock  oftener  at  our 
doors,  and  call  for  advice  and  help  for  their  souls, 
and  ask,  "  What  shall  we  do  to  be  saved  ?"     But  the 


260  THE   REFORMED  PASTOR. 

matter  now  is  come  to  that  sad  pass,  that  they  think 
a  minister  hath  nothing  to  do  with  them  ;  and  if  he 
admonish  them,  or  if  he  call  them  to  be  catechized 
and  instructed,  or  if  he  would  take  an  account  of 
their  faith  and  profiting,  they  would  ask  him  by  what 
authority  he  doeth  these  things,  and  think  that  he 
is  a  busy,  pragmatical  fellow,  who  loves  to  be  meddling 
where  he  hath  nothing  to  do  ;  or  a  proud  fellow,  who 
would  bear  rule  over  their  consciences  ;  whereas  they 
may  as  well  ask  by  what  authority  he  preacheth, 
or  prayeth,  or  administereth  the  ordinances.  They 
consider  not  that  all  our  authority  is  but  for  our 
work  ;  even  a  power  to  do  our  duty  ;  and  that  our 
work  is  for  them  ;  so  that  it  is  but  an  authority  to 
do  them  good.  They  talk  not  more  wisely,  than  if 
they  should  quarrel  with  a  man  who  would  help  to 
quench  a  fire  in  their  houses,  and  ask  him  by  what 
authority  he  doeth  it.  Or  that  would  give  money  to 
relieve  the  poor,  and  they  should  ask  him,  By  what 
authority  do  you  require  us  to  take  this  money  ?  Or 
as  if  I  offered  my  hand  to  one  that  is  fallen,  to  help 
him  up,  or  to  one  that  is  in  the  water,  to  save  him 
from  drowning,  and  he  should  ask  me  by  what 
authority  I  do  it. 

And  what  is  it  that  hath  brought  our  people  to 
this  ignorance  of  their  duty,  but  custom  ?  It  is  we, 
brethren,  to  speak  truly  and  plainly,  who  are  to 
blame,  that  have  not  accustomed  them  and  ourselves 
to  any  more  than  common  public  work.  We  see  how 
much  custom  doth  with  the  people.  Where  it  is  the 
custom,  as  among  the  Papists,  they  hesitate  not  to 
confess  all  their  sins  to  the  priest;  but  among  us, 


PERSONAL  INSTRUCTION.  2G1 

they  disdain  to  be  catechized  or  instructed,  because  it 
is  not  the  custom.  They  wonder  at  it,  as  a  strange 
thing,  and  say,  Such  things  were  never  done  before. 
And  if  we  can  but  prevail  to  make  this  duty  as  com- 
mon as  other  duties,  they  will  much  more  easily 
submit  to  it  than  now.  What  a  happy  thing  would 
it  be,  if  you  might  live  to  see  the  day,  that  it  should 
be  as  ordinary  for  people  of  all  ages  to  come  in  course 
to  their  ministers  for  personal  advice,  and  help  for 
their  salvation,  as  it  is  now  usual  for  them  to  come 
to  the  church  to  hear  a  sermon.  Our  diligence  in  this 
work  is  the  way  to  accomplish  this. 

9.  It  will  impart  more  correct  views  about  the 
nature  and  burden  of  the  ministry,  and  so  may  be 
the  means  of  procuring  further  assistance.  It  is  a 
lamentable  impediment  to  the  reformation  of  the 
church  and  the  saving  of  souls,  that,  in  most  popu- 
lous towns,  there  are  but  one  or  two  men  to  oversee 
many  thousand  souls,  and  so  there  are  not  laborers 
in  any  degree  equal  to  the  work ;  but  it  becomes  an 
impossible  thing  to  them  to  do  any  considerable  mea- 
sure of  that  personal  duty  which  should  be  done  by 
faithful  pastors  to  all  the  flock.  I  have  often  said  it, 
and  still  must  say  it,  that  this  is  a  great  part  of 
England's  misery,  that  a  great  degree  of  spiritual 
famine  reigns  in  most  cities  and  large  towns  through- 
out the  land,  even  where  they  are  insensible  of  it, 
and  think  themselves  well  provided.  Alas,  we  see 
multitudes  of  ignorant,  carnal,  sensual  sinners  around 
us — here  a  family  and  there  a  family,  and  there 
almost  a  whole  street  or  village  of  them — and  our 
hearts  pity  them,  and  we  see  that  their  necessities 


262  THE   REFORMED  PASTOR. 

cry  aloud  for  our  speedy  and  diligent  relief,  so  that 
he  that  hath  ears  to  hear  must  needs  hear.  Yet  if 
we  were  ever  so  fain,  we  cannot  help  them,  and  that 
not  merely  through  their  obstinacy,  but  also  through 
our  want  of  opportunity.  "We  have  found  by  experi- 
ence, that  if  we  could  but  have  leisure  to  speak  to 
them,  and  to  open  plainly  to  them  their  sin  and  dan- 
ger, there  were  great  hopes  of  doing  good  to  many  of 
them  that  receive  little  by  our  public  teaching.  But 
we  cannot  come  at  them — more  necessary  work  pro- 
hibits us — we  cannot  do  both  at  once ;  and  our  pub- 
lic work  must  be  preferred,  because  there  we  deal 
with  many  at  once.  And  it  is  as  much  as  we  are 
able  to  do,  to  perform  the  public  work,  or  some  little 
more;  and  if  we  do  take  the  time  when  we  should 
eat  or  sleep — besides  the  ruining  of  weakened  bodies 
by  it — we  shall  not  be  able,  after  all,  to  speak  to  one 
of  very  many  of  them.  So  that  we  must  stand  by 
and  see  poor  people  perish,  and  can  but  be  sorry  for 
them,  and  cannot  so  much  as  speak  to  them  to  en- 
deavor their  recovery.  Is  not  this  a  sad  case  in  a 
nation  that  glorieth  of  the  fulness  of  the  gospel  ?  An 
infidel  will  say,  No ;  but  methinks  no  man  that  be- 
lieves an  everlasting  joy  or  torment  should  give  such 
an  answer. 

I  will  give  you  the  instance  of  my  own  case.  We 
are  together  two  ministers,  and  a  third  at  a  chapel, 
willing  to  spend  every  hour  of  our  time  in  Christ's 
work.  Before  we  undertook  this  work,  our  hands 
were  full,  and  now  we  are  engaged  to  set  apart  two 
days  every  week,  from  morning  to  night,  for  private 
catechizing  and   instruction  ;  so  that  any  man  may 


PERSONAL  INSTRUCTION.  263 

see  that  we  must  leave  undone  all  that  other  work 
that  we  were  wont  to  do  at  that  time  ;  and  we  are 
necessitated  to  run  upon  the  public  work  of  preach- 
ing with  small  preparation,  and  so  must  deliver  the 
message  of  God  so  rawly  and  confusedly,  and  un- 
answerably to  its  dignity  and  the  need  of  men's  souls, 
that  it  is  a  great  trouble  to  our  minds  to  consider  it, 
and  a  greater  trouble  to  us  when  we  are  doing  it. 
And  yet  it  must  be  so  ;  there  is  no  remedy  :  unless 
we  will  omit  this  personal  instruction,  we  must  needs 
run  thus  unpreparedly  into  the  pulpit.  And  to  omit 
this  we  dare  not,  it  is  so  great  and  necessary  a  work. 
And  when  we  have  incurred  all  the  forementioned 
inconveniences,  and  have  set  apart  two  whole  days  a 
week  for  this  work,  it  will  be  as  much  as  we  shall 
be  able  to  do  to  go  over  the  parish  once  in  a  year — 
being  about  eight  hundred  families — and,  which  is 
worse  than  that,  we  shall  be  forced  to  cut  it  short, 
and  do  it  less  effectually  to  those  that"  we  do  it,  hav- 
ing about  fifteen  families  a  week  to  deal  with.  And, 
alas,  how  small  a  matter  is  it  to  speak  to  a  man  only 
once  in  a  year,  and  that  so  cursorily  as  we  must  be 
forced  to  do,  in  comparison  of  what  their  necessities 
require.  Yet  are  we  in  hope  of  some  fruit  of  this 
much  ;  but  how  much  more  might  it  be,  if  we  could 
but  speak  to  them  once  a  quarter,  and  do  the  work 
more  fully  and  deliberately,  as  you  that  are  in  smaller 
parishes  may  do.  And  many  ministers  in  England 
have  ten  times  the  number  of  parishioners  which  I 
have;  so  that  if  they  should  undertake  the  work 
which  we  have  undertaken,  they  can  go  over  the 
parish  but  once  in  ten  years.     So  that  while  we  are 


264  THE   REFORMED  PASTOR. 

hoping  for  opportunities  to  speak  to  them,  we  hear 
of  one  dying  after  another,  and,  to  the  grief  of  oar 
souls,  are  forced  to  go  with  them  to  their  graves,  be- 
fore we  could  ever  speak  a  word  to  them  personally 
to  prepare  them  for  their  change. 

10.  It  will  exceedingly  facilitate  the  ministerial 
work  in  succeeding'  generations.  Custom,  as  I  said 
before,  is  the  thing  that  sways  much  with  the  multi- 
tude, and  they  who  first  break  a  destructive  custom, 
must  bear  the  brunt  of  their  indignation.  Now, 
somebody  must  do  this.  If  we  do  it  not,  it  will  lie 
upon  our  successors;  and  how  can  we  expect  that 
they  shall  be  more  hardy  and  resolute  and  faithful 
than  we?  It  is  we  that  have  seen  the  heavy  judg- 
ments of  the  Lord,  and  heard  him  pleading  by  fire 
and  sword  with  the  land.  It  is  we  that  have  been 
ourselves  in  the  furnace,  and  should  be  the  most 
refined.  It  is  we  that  are  most  deeply  obliged  by 
oaths  and  covenants,  by  wonderful  deliverances,  ex- 
periences, and  mercies  of  every  description.  And  if 
we  yet  flinch  and  turn  our  backs,  and  prove  false- 
hearted, why  should  we  expect  better  from  them  who 
have  not  been  driven  by  such  scourges,  nor  drawn  by 
such  cords  ?  But  if  they  do  prove  better  than  we,  the 
same  odium  and  opposition  must  befall  them  which 
we  avoid,  and  that  with  some  increase,  because  of 
our  neglect;  for  the  people  will  tell  them  that  we, 
their  predecessors,  did  no  such  things.  But  if  we 
would  now  break  the  ice  for  them  that  follow  us, 
their  souls  will  bless  us,  and  our  names  shall  be  dear 
to  them,  and  they  will  feel  the  happy  fruits  of  our 
labor  every  day  of  their  ministry,  when  the  people 


PERSONAL  INSTRUCTION.  2G5 

shall  willingly  submit  to  their  private  instructions 
and  examinations,  yea,  and  to  discipline  too,  because 
we  have  acquainted  them  with  it,  and  removed  the 
prejudice,  and  broke  the  evil  custom  that  our  prede- 
cessors had  been  the  cause  of.  Thus  we  may  do 
much  to  the  saving  of  many  thousand  souls,  in  all 
ages  to  come,  as  well  as  in  the  present  age  in  which 
we  live. 

11.  It  will  conduce  to  the  better  ordering1  of 
families,  and  the  better  spending  of  the  Sabbath. 
When  we  have  once  got  the  masters  of  families  to 
undertake  that  they  will,  every  Lord's  day,  examine 
their  children  and  servants,  and  make  them  repeat 
some  catechism  and  passages  of  Scripture,  this  will 
find  them  most  profitable  employment ;  whereas  many 
of  them  would  otherwise  be  idle  or  ill  employed. 
Many  heads  of  families  who  know  little  themselves, 
may  yet  be  brought  to  do  this  for  others,  and  in  this 
way  they  may  even  teach  themselves. 

12.  It  will  do  good  to  many  ministers  who  are 
apt  to  be  idle  and  misspend  their  time  in  unnecessary 
discourse,  business,  journeys,  or  recreations.  It  will 
let  them  see  that  they  have  no  time  to  spare  for  such 
things ;  and  thus,  when  they  are  engaged  in  so  much 
pressing  employment  of  so  high  a  nature,  it  will  be 
the  best  cure  for  all  that  idleness  and  loss  of  time. 
Besides,  it  will  cut  off  that  scandal  which  usually 
followeth  thereupon ;  for  people  are  apt  to  say,  Such 
a  minister  can  spend  his  time  at  bowls  or  other 
sports,  or  vain  discourse,  and  why  may  not  we  do  so 
as  well  as  he  ?  Let  us  all  set  diligently  to  this  part, 
of  our  work,  and  then  see  what  time  we  can  find  to 

Ref.  Pastor.  1  2 


266  THE   REFORMED  PASTOR. 

spare  to  live  idly,  or  in  a  way  of  voluptuousness,  or 
worldliness,  if  we  can. 

13.  It  will  be  productive  of  many  personal  bene- 
fits to  ourselves.  It  will  do  much  to  subdue  our  own 
corruptions,  and  to  exercise  and  increase  our  own 
graces.  It  will  afford  much  peace  to  our  consciences, 
and  comfort  us  when  our  past  lives  come  to  be  re- 
viewed. 

To  be  much  in  provoking  others  to  repentance 
and  heavenly-mindedness,  may  do  much  to  excite 
them  in  ourselves.  To  cry  down  the  sin  of  others, 
and  engage  them  against  it,  and  direct  them  to  over- 
come it,  will  do  much  to  shame  us  out  of  our  own, 
and  conscience  will  scarcely  suffer  us  to  live  in  that 
which  we  make  so  much  ado  to  draw  others  from. 
Even  our  constant  employment  for  Grod,  and  busying 
our  minds  and  tongues  against  sin,  and  for  Christ 
and  holiness,  will  do  much  to  overcome  our  fleshly 
inclinations,  both  by  direct  mortification  and  by  di- 
version, leaving  our  fancies  no  room  nor  time  for 
their  old  employment.  All  the  austerities  of  monks 
and  hermits,  who  addict  themselves  to  unprofitable 
solitude,  and  who  think  to  save  themselves  by  neg- 
lecting to  show  compassion  to  others,  will  not  do 
near  so  much  in  the  work  of  mortification  as  this 
fruitful  diligence  for  Christ. 

14.  It  will  be  some  benefit,  that  by  this  means 
we  shall  take  off  ourselves  and  our  people  from  vain 
controversies,  and  from  expending  our  care  and  zeal 
on  the  lesser  matters  of  religion,  which  least  tend  to 
.their  spiritual  edification.  While  we  are  taken  up 
in  teaching,  and  they  in  learning  tb«  fundamental 


PERSONAL  INSTRUCTION.  267 

truths  of  the  gospel,  we  shall  divert  our  minds  and 
tongues,  and  have  less  room  for  lower  things;  and 
so  it  will  cure  much  wrangling  and  contention  be- 
tween ministers  and  people.  For  we  do  that  which, 
we  need  not  and  should  not,  because  we  will  not  fall 
diligently  to  do  that  which  we  need  and  should. 

15.  And  then  for  the  extent  of  the  foresaid  bene- 
fits. The  design  of  the  work  is,  the  reforming  and 
saving  of  all  the  people  in  our  several  parishes.  For 
we  shall  not  leave  out  any  man  that  will  submit  to 
be  instructed ;  and  though  we  can  scarcely  hope  that 
every  individual  will  be  reformed  and  saved  by  it, 
yet  have  we  reason  to  hope  that,  as  the  attempt  is 
universal,  so  the  success  will  be  more  general  and 
extensive  than  we  have  hitherto  seen  of  our  other 
labors.  Sure  I  am,  it  is  most  like  to  the  spirit  and 
precept  and  offers  of  the  gospel,  which  requireth  us 
to  preach  Christ  to  every  creature,  and  promiseth 
life  to  every  man,  if  he  will  accept  it  by  believing. 
If  Grod  would  have  all  men  to  be  saved,  and  to  come 
to  the  knowledge  of  the  truth — that  is,  as  Benefactor 
of  the  world,  he  hath  manifested  himself  willing  to 
save  all  men,  if  they  be  willing  themselves,  though 
his  elect  he  will  also  make  willing — then  surely  it 
becometh  us  to  offer  salvation  unto  all  men,  and  to 
endeavor  to  bring  them  to  the  knowledge  of  the  truth. 
Besides,  if  Christ  "tasted  death  for  every  man,"  it  is 
meet  we  should  preach  his  death  to  every  man.  This 
work  hath  a  more  excellent  design  than  our  acciden- 
tal conferences  with  now  and  then  a  particular  per- 
son. And  I  have  observed,  that  in  such  occasional 
discourses,  men  satisfy  themselves  with  having  spoken 


268  THE   REFORMED  PASTOR. 

some  good  words,  but  seldom  set  plainly  and  closely 
home  the  matter,  to  convince  men  of  sin  and  misery 
and  mercy,  as  in  this  purposely-appointed  work  we 
are  more  likely  to  do. 

16.  It  is  likely  to  be  a  work  that  will  reach  over 
the  whole  land,  and  not  stop  with  us  that  have  now 
engaged  in  it.  For  though  it  be  at  present  neglected, 
I  suppose  the  cause  is  the  same  with  our  brethren  as 
it  hath  been  with  us,  namely,  that  inconsiderateness 
and  laziness  which  we  are  here  bewailing  this  day, 
but  especially,  despair  of  the  submission  of  the  peo- 
ple to  it.  Bat  when  they  shall  be  reminded  of  so 
clear  and  great  a  duty,  and  shall  see  the  practica- 
bility of  it,  to  a  considerable  extent,  when  it  is  done 
by  common  consent,  they  will,  no  doubt,  universally 
take  it  up,  and  gladly  concur  with  us  in  so  blessed  a 
work  ;  for  they  are  the  servants  of  the  same  Grod,  as 
sensible  of  the  interests  of  Christ,  and  as  compassion- 
ate to  men's  souls — as  conscientious  and  as  self-deny- 
ing, and  ready  to  do  or  suffer  for  such  excellent  ends, 
as  we  are.  Seeing,  therefore,  they  have  the  same 
spirit,  rule,  and  Lord,  I  will  not  be  so  uncharitable 
as  to  doubt  whether  all  that  are  godly,  or  at  least 
the  generality  of  them,  will  gladly  join  with  us 
throughout  the  land.  And  0  what  a  happy  thing  it 
will  be  to  see  such  a  general  combination  for  Christ, 
and  to  see  all  England  so  seriously  called  upon  and 
importuned  for  Christ,  and  set  in  so  fair  a  way  to 
heaven.  Methinks  the  consideration  of  it  should 
make  our  hearts  rejoice  within  us,  to  see  so  many 
faithful  servants  of  Christ  all  over  the  land  address- 
ing every  particular  sinner  with  such  importunity  as 


PERSONAL  INSTRUCTION.  269 

men  that  will  scarcely  take  a  denial.  Methinks  I 
even  see  all  the  godly  ministers  of  England  com- 
mencing the  work  already,  and  resolving  to  embrace 
the  present  opportunity,  that  unanimity  may  facilitate 
it.  Is  it  not,  then,  a  most  important  and  most  happy 
undertaking  that  you  are  setting  your  hands  to  this 
day? 

13.  Of  so  great  weight  and  excellency  is  the  duty 
which  we  are  now  recommending,  that  the  chief  part 
of  church-reformation  that  is  behind,  as  to  means, 
consisteth  in  it ;  and  it  must  be  the  chief  means  to 
answer  the  judgments,  the  mercies,  the  prayers,  the 
promises,  the  cost,  the  endeavors,  and  the  blood  of  the 
nation ;  and  without  this  it  will  not  be  done — the  ends 
of  all  these  will  never  be  well  attained — a  reforma- 
tion to  purpose  will  never  be  wrought — the  church 
will  be  still  low,  the  interest  of  Christ  will  be  much 
neglected,  and  Grod  will  still  have  a  controversy  with 
the  land,  and  above  all,  with  the  ministry  that  have 
been  deepest  in  the  guilt. 

How  long  have  we  talked  of  reformation,  how 
much  have  we  said  and  done  for  it  in  general,  and 
how  deeply  and  devoutly  have  we  vowed  it  for  our 
own  parts.  And,  after  all  this,  how  shamefully  have 
we  neglected  it,  and  neglect  it  to  this  day.  We  carry 
ourselves  as  if  we  had  not  known  or  considered  what 
that  reformation  was  which  we  vowed.  As  carnal 
men  will  take  on  them  to  be  Christians,  and  profess 
with  confidence  that  they  believe  in  Christ,  and  ac- 
cept of  his  salvation,  and  may  contend  for  Christ  and 
fight  for  him,  and  yet,  for  all  this,  will  have  none  of 
him,  but  perish  for  refusing  him,  who  little  dreamed 


270  THE   REFORMED  PASTOR. 

that  ever  they  had  been  refusers  of  him ;  and  all  be- 
cause they  understood  not  what  his  salvation  is,  and 
how  it  is  carried  on,  but  dream  of  a  salvation  without 
flesh-displeasing,  and  without  self-denial,  and  renounc- 
ing the  world,  and  parting  with  their  sins,  and  with- 
out any  holiness,  or  any  great  pains  and  labor  of  their 
own  in  subserviency  to  Christ  and  the  Spirit  ?  Even 
so  did  too  many  ministers  and  private  men  talk  and 
write  and  pray  and  fight  and  long  for  reformation, 
and  would  little  have  believed  that  man  who  should 
have  presumed  to  tell  them  that,  notwithstanding  all 
this,  their  hearts  were  against  reformation,  and  that 
they  who  were  praying  for  it  and  fasting  for  it  and 
wading  through  blood  for  it  would  never  accept  it, 
but  would  themselves  be  the  rejecters  and  destroyers 
of  it.  And  yet  so  it  is,  and  so  it  hath  too  plainly 
proved  :  and  whence  is  all  this  strange  deceit  of  heart, 
that  good  men  should  no  better  know  themselves  ? 
"Why,  the  case  is  plain :  they  thought  of  a  reforma- 
tion to  be  given  by  Grod,  but  not  of  a  reformation  to 
be  wrought  on  and  by  themselves.  They  considered 
the  blessing,  but  never  thought  of  the  means  of  accom- 
plishing it.  But  as  if  they  had  expected  that  all 
things  besides  themselves  should  be  mended  without 
them ;  or  that  the  Holy  Ghost  should  again  descend 
miraculously,  or  every  sermon  should  convert  its 
thousands,  or  that  some  angel  from  heaven  or  some 
Elijah  should  be  sent  to  restore  all  things,  or  that  the 
law  of  the  parliament  and  the  sword  of  the  magistrate 
would  have  converted  or  constrained  all,  and  have 
done  the  deed,  little  did  they  think  of  a  reformation 
that  must  be  wrought  by  their  own  diligence  and 


PERSONAL  INSTRUCTION.  271 

unwearied  labors,  by  earnest  preaching  and  personal 
instructions,  and  taking  heed  to  all  the  flock,  what- 
ever pains  or  reproaches  it  should  cost  them.  They 
thought  not  that  a  thorough  reformation  would  mul- 
tiply their  own  work,  but  we  had  all  of  us  too  carnal 
thoughts,  that  when  we  had  ungodly  men  at  our 
mercy  all  would  be  done,  and  conquering  them  was 
converting  them,  or  such  a  means  as  would  have 
frightened  them  to  heaven.  But  the  business  is  far 
otherwise,  and  had  we  then  known  how  a  reforma- 
tion must  be  attained,  perhaps  some  would  have  been 
colder  in  the  prosecution  of  it.  And  yet  I  know  that 
even  foreseen  labors  seem  small  matters  at  a  distance, 
while  we  do  but  hear  and  talk  of  them ;  but'when 
we  come  nearer  them,  and  must  lay  our  hands  to  the 
work,  and  put  on  our  armor  and  charge  through  the 
thickest  of  opposing  difficulties,  then  is  the  sincer- 
ity and  the  strength  of  men's  hearts  brought  to  trial, 
and  it  will  appear  how  they  purposed  and  promised 
before.  * 

Reformation  is,  to  many  of  us,  as  the  Messiah  was 
to  the  Jews.  Before  he  came,  they  looked  and  longed 
for  him,  and  boasted  of  him,  and  rejoiced  in  hope  of 
him ;  but  when  he  came  they  could  not  abide  him, 
but  hated  him,  and  would  not  believe  that  he  was 
indeed  the  person,  and  therefore  persecuted  and  put 
him  to  death,  to  the  curse  and  confusion  of  the  main 
body  of  their  nation.  "  The  Lord,  whom  we  seek, 
shall  suddenly  come  to  his  temple,  even  the  messen- 
ger of  the  covenant,  whom  ye  delight  in.  But  who 
may  abide  the  day  of  his  coming  ?  and  who  shall 
stand  when  he  appeareth  ?     For  he  is  like  a  refiner's 


272  THE   REFORMED  PASTOR. 

4 

fire,  and  like  fuller's  soap ;  and  he  shall  sit  as  a  refiner 
and  purifier  of  silver  ;  and  he  shall  purify  the  sons  of 
Levi,  and  purge  them  as  gold  and  silver,  that  they 
may  offer  to  the  Lord  an  offering  in  righteousness." 
And  the  reason  was,  because  it  was  another  manner 
of  Christ  that  the  Jews  expected :  it  was  one  who 
would  bring  them  riches  and  liberty  ;  and  to  this  day 
they  profess  that  they  will  never  believe  in  any  but 
such.  So  it  is  with  too  many  about  reformation. 
They  hoped  for  a  reformation  that  would  bring  them 
more  wealth  and  honor  with  the  people,  and  power  to 
force  men  to  do  what  they  would  have  them  ;  and 
now  they  see  a  reformation  that  must  put  them  to 
more  condescension  and  pains  than  they  were  ever  at 
before.  They  thought  of  having  the  opposers  of  god- 
liness under  their  feet,  but  now  they  see  they  must 
go  to  them  with  humble  entreaties,  and  put  their 
hands  under  their  feet,  if  they  would  do  them  good, 
and  meekly  beseech  even  those  that  sometimes  sought 
their  lives,  and  make  it  now  their  daily  business  to 
overcome  them  by  kindness,  and  win  them  with  love. 
0  how  many  carnal  expectations  are  here  crossed. 

Article  II.  Motives  from  the  difficulties  of 
the  work.  Having  stated  to  you  the  first  class  of 
reasons,  drawn  from  the  benefits  of  the  work,  I  come 
to  the  second  sort,  which  are  taken  from  the  difficul- 
ties. If  these  indeed  were  taken  alone,  I  confess 
they  might  be  rather  discouragements  than  motives ; 
but  taking  them  with  those  that  go  before  and  follow, 
the  case  is  far  otherwise ;  for  difficulties  must  excite 
to  greater  diligence  in  a  necessary  work. 


PERSONAL  INSTRUCTION.  273 

And  difficulties  we  shall  find  many,  both  in  our- 
selves and  in  our  people ;  but  because  they  are  things 
so  obvious  that  your  experience  will  leave  no  room  to 
doubt  of  them,  I  shall  pass  them  over  in  a  few  words. 

1.  Let  me  notice  the  difficulties  in  ourselves. 

In  ourselves  there  is  much  dulness  and  laziness, 
so  that  it  will  not  be  easy  to  get  us  to  be  faithful  in 
so  hard  a  work.  Like  a  sluggard  in  bed,  that  knows 
he  should  rise,  and  yet  delayeth  and  would  lie  as  long 
as  he  can,  so  do  we  by  duties  to  which  our  corrupt 
natures  are  averse.  This  will  put  us  to  the  use  of  all 
our  powers.     Mere  sloth  will  tie  the  hands  of  many. 

"We  have  a  base,  man-pleasing  disposition,  which 
will  make  us  let  men  perish  lest  we  lose  their  respect, 
and  let  them  go  quietly  to  hell  le§t  we  should  make 
them  angry  with  us  for  seeking  their  salvation ;  and 
we  are  ready  to  venture  on  the  displeasure  of  God, 
and  risk  the  everlasting  misery  of  our  people,  rather 
than  draw  on  ourselves  their  ill-will.  This  distemper 
must  be  diligently  resisted. 

Many  of  us  have  also  a  foolish  bash  fulness,  which 
makes  us  backward  to  begin  with  them,  and  to  speak 
plainly  to  them.  We  are  so  modest,  forsooth,  that 
we  blush  to  speak  for  Christ,  or  to  contradict  the 
devil,  or  to  save  a  soul,  while  at  the  same  time  we 
are  less  ashamed  of  shameful  works. 

We  are  so  carnal,  that  we  are  drawn  by  our 
fleshly  interests  to  be  unfaithful  in  the  work  of  Christ, 
lest  we  should  lessen  our  income,  or  bring  trouble  on 
ourselves,  or  set  people  against  us,  or  such  like.  All 
these  things  require  diligence  in  order  to  resist  them. 

We  are  so  weak  in  the  faith,  is  the  greatest  im- 
,     .  12* 


274  THE    REFORMED  PASTOR. 

pediment  of  all.  Hence  it  is,  that  when  we  should 
set  upon  a  man  for  his  conversion  with  all  our  might, 
if  there  be  not  the  stirrings  of  unbelief  within  us, 
whether  there  be  a  heaven  and  a  hell,  yet  at  least  the 
belief  of  them  is  so  feeble  that  it  will  scarcely  excite 
in  us  a  kindly,  resolute,  constant  zeal,  so  that  our 
whole  motion  will  be  but  weak,  because  the  spring  of 
faith  is  so  weak.  0  what  need,  therefore,  have  min- 
isters for  themselves  and  their  work,  to  look  well  to 
their  faith,  especially  that  their  assent  to  the  truth 
of  Scripture  about  the  joys  and  torments  of  the  life 
to  come,  be  sound  and  lively. 

We  have  commonly  a  great  deal  of  unskilfulness 
and  unfitness  for  this  work.  Alas,  how  few  know 
how  to  deal  with  -an  ignorant,  worldly  man  for  his 
conversion.  To  get  within  him,  and  win  upon  him  ; 
to  suit  our  speech  to  his  condition  and  temper ;  to 
choose  the .  meetest  subjects,  and  follow  them  with 
the  holy  mixture  of  seriousness  and  terror  and  love 
and  meekness  and  evangelical  allurements,  0  who  is 
fit  for  such  a  thing  ?  I  profess  seriously,  it  seems  to 
me,  by  experience,  as  hard  a  matter  to  confer  aright 
with  such  a  carnal  person,  in  order  to  his  change,  as 
to  preach  such  sermons  as  ordinarily  we  do,  if  not 
much  more.  All  these  difficulties  in  ourselves  should 
awaken  us  to  holy  resolution,  preparation,  arid  dili- 
gence, that  we  may  not  be  overcome  by  them,  and 
hindered  from  or  in  the  work. 

2.  Having  noticed  these  difficulties  in  ourselves, 
I  will  now  mention  some  which  we  shall  meet  with 
in  the  people. 

Many  of  them  will  be  obstinately  unwilling  to  be 


PERSONAL  INSTRUCTION.  275 

taught ;  and  scorn  to  come  to  us,  as  being  too  good 
to  be  catechized,  or  too  old  to  learn,  unless  we  deal 
wisely  with  them  in  public  and  private,  and  study, 
by  the  force  of  reason  and  the  power  of  love,  to  con- 
quer their  perverseness. 

Many  that  are  willing  are  so  dull,  that  they  can 
scarcely  learn  a  leaf  of  a  catechism  in  a  long  time, 
and  therefore  they  will  keep  away,  as  ashamed  of 
their  ignorance,  unless  we  are  wise  and  diligent  to 
encourage  them. 

When  they  do  come,  so  great  is  the  ignorance  and 
unapprehensiveness  of  many,  that  you  will  find  it  a 
very  hard  matter  to  get  them  to  understand  you ;  so 
that  if  you  have  not  the  happy  art  of  making  things 
plain,  you  will  leave  them  as  ignorant  as  before. 

And  yet  harder  will  you  find  it  to  work  things 
upon  their  hearts,  and  to  set  them  so  home  to  their 
consciences,  as  to  produce  that  saving  change  which 
is  our  grand  aim,  and  without  which  our  labor  is  lost. 
0  what  a  block,  what  a  rock,  is  a  hardened,  carnal 
heart !  How  strongly  will  it  resist  the  most  powerful 
persuasions,  and  hear  of  everlasting  life  or  death  as  a 
thing  of  naught!  If  therefore  you  have  not  great 
seriousness  and  fervency,  and  powerful  matter  and 
fitness  of  expression,  what  good  can  you  expect  ?  And 
when  you  have  done  all,  the  Spirit  of  grace  must  do 
the  work.  But  as  God  and  men  usually  choose  in- 
struments suitable  to  the  nature  of  the  work  or  end, 
so  the  Spirit  of  grace  doth  not  usually  work  by  fool- 
ish, dead,  carnal  instruments,  but  by  such  persuasions 
of  light  and  life  and  purity  as  are  likest  to  itself,  and 
to  the  work  that  is  to  be  accomplished. 


276  THE   REFORMED  PASTOR. 

"When  you  have  made  some  desirable  impressions 
on  their  hearts,  if  you  look  not  after  them,  and  have 
a  special  care  of  them,  their  hearts  will  soon  return 
to  their  former  hardness,  and  their  old  companions 
and  temptations  will  destroy  all  again.  In  short,  all 
the  difficulties  of  the  work  of  conversion  which  you 
use  to  acquaint  your  people  with,  are  before  us  in  our 
present  work. 

Article  III.  Motives  from  the  necessity  of  the 
work.  The  third  sort  of  motives  are  drawn  from 
the  necessity  of  the  work.  For  if  it  were  not  neces- 
sary, the  slothful  might  be  discouraged  rather  than 
excited  by  the  difficulties  now  mentioned.  But  be- 
cause I  have  already  been  longer  than  I  intended,  I 
shall  give  you  only  a  brief  hint  of  some  of  the  general 
grounds  of  this  necessity. 

1.  This  duty  is  necessary  for  the  glory  of  God. 
As  every  Christian  liveth  to  the  glory  of  God,  as  his 
end,  so  will  he  gladly  take  that  course  which  will 
most  effectually  promote  it.  For  what  man  would 
not  attain  his  ends  ?  0,  brethren,  if  we  could  set 
this  work  on  foot  in  all  our  congregations,  and  get  our 
people  to  consent  to  it,  and  then  prosecute  it  skilfully 
and  zealously  ourselves,  what  a  glory  would  it  put 
upon  the  face  of  the  nation,  and  what  glory  would, 
by  means  of  it,  redound  to  God.  If  our  common 
ignorance  were  thus  banished,  and  our  vanity  and 
idleness  turned  into  the  study  of  the  way  of  life,  and 
every  shop  and  every  house  were  busied  in  learning 
the  Scriptures  and  catechisms,  and  speaking  of  the 
word  and  works  of  God,  what  pleasure  would  God 


PERSONAL  INSTRUCTION.  277 

take  in  our  cities  and  country.  He  would  even  dwell 
in  our  habitations,  and  make  them  his  delight.  It  is 
the  glory  of  Christ  that  shineth  in  his  saints,  and  all 
their  glory  is  his  glory ;  that,  therefore,  which  hon- 
oreth  them,  in  number  or  excellency,  honoreth  him. 
Will  not  the  glory  of  Christ  be  wonderfully  displayed 
in  the  new  Jerusalem,  when  it  shall  descend  from 
heaven  in  all  that  splendor  and  magnificence  with 
which  it  is  described  in  the  book  of  Revelation  ?  If, 
therefore,  we  can  increase  the  number  or  strength  of 
the  saints,  we  shall  thereby  increase  the  glory  of  the 
King  of  saints ;  for  he  will  have  service  and  praise 
where  before  he  had  disobedience  and  dishonor.  Christ 
will  also  be  honored  in  the  fruits  of  his  blood  shed, 
and  the  Spirit  of  grace  in  the  fruit  of  his  operations. 
And  do  not  such  important  ends  as  these  require  that 
we  use  the  means  with  diligence  ? 

Every  Christian  is  obliged  to  do  all  he  can  for 
the  salvation  of  others,  but  every  minister  is  doubly 
obliged,  because  he  is  separated  to  the  gospel  of  Christ, 
and  is  to  give  up  himself  wholly  to  that  work.  It  is 
needless  to  make  any  further  question  of  our  obliga- 
tion, when  we  know  that  this  work  is  needful  to  our 
people's  conversion  and  salvation,  and  that  we  are  in 
general  commanded  to  do  all  that  is  needful  to  those 
ends,  as  far  as  we  are  able.  "Whether  the  unconvert- 
ed have  need  of  conversion,  I  hope  is  not  doubted 
among  us.  And  whether  this  be  a  means,  and  a 
most  important  means,  experience  may  put  beyond  a 
doubt,  if  we  had  no  more.  Let  them  that  have  taken 
most  pains  in  public,  examine  their  people,  and  try 
whether  many  of  them  are  not  nearly  as  ignorant  and 


278  THE  REFORMED  PASTOR. 

careless,  as  if  they  had  never  heard  the  gospel.  For 
my  part,  I  study  to  speak  as  plainly  and  movingly  as  I 
can — and  next  to  my  study  to  speak  truly,  these  are 
my  chief  studies — and  yet  I  frequently  meet  with 
persons  that  have  been  my  hearers  eight  or  ten  years, 
who  know  not  whether  Christ  be  God  or  man,  and 
wonder  when  I  tell  them  the  history  of  his  birth  and 
life  and  death,  as  if  they  had  never  heard  it  before. 
And  of  those  who  know  the  history  of  the  gospel,  how 
few  are  there  who  know  the  nature  of  that  faith,  re- 
pentance, and  holiness  which  it  requireth,  or  at  least, 
who  know  their  own  hearts.  But  most  of  them  have 
an  ungrounded  trust  in  Christ,  hoping  that  he  will 
pardon,  justify,  and  save  them,  while  the  world  hath 
their  hearts,  and  they  live  to  the  flesh.  And  this 
trust  they  take  for  justifying  faith.  I  have  found 
by  experience,  that  some  ignorant  persons,  who  have 
been  so  long  unprofitable  hearers,  have  got  more 
knowledge  and  remorse  of  conscience  in  half  an  hour's 
close  discourse,  than  they  did  from  ten  years'  public 
preaching.  I  know  that  preaching  the  gospel  pub- 
licly is  the  most  excellent  means,  because  we  speak 
to  many  at  once ;  but  it  is  usually  far  more  effectual 
to  preach  it  privately  to  a  particular  sinner,  as  to  him- 
self: for  the  plainest  man  that  is,  can  scarcely  speak 
plain  enough  in  public  for  them  to  understand ;  but 
in  private  we  may  do  it  much  more.  In  public  we 
may  not  use  such  homely  expressions  or  repetitions 
as  their  dulness  requires ;  but  in  private  we  may. 
In  public  our  speeches  are  long,  and  we  quite  over- 
run their  understandings  and  memories,  and  they  are 
confounded  and  at  a  loss,  and  not  able  to  follow  us, 


PERSONAL  INSTRUCTION.  279 

and  one  thing  drives  out  another,  and  so  they  know 
not  what  we  said ;  but  in  private  we  can  take  our 
work  gradatim,  and  take  our  hearers  along  with  us ; 
and  by  our  questions  and  their  answers,  we  can  see 
how  far  they  understand  us.  Besides,  we  can  better 
answer  their  objections,  and  engage  them  by  prom- 
ises before  we  leave  them,  which  in  public  we  cannot 
do.  I  conclude,  therefore,  that  public  preaching  will 
not  be  sufficient ;  for  though  it  may  be  an  effectual 
means  to  convert  many,  yet  not  so  many  as  experi- 
ence, and  Grod's  appointment  of  further  means,  may 
assure  us.  Long  may  you  study  and  preach  to  little 
purpose,  if  you  neglect  this  duty. 

2.  This  duty  is  necessary  to  the  welfare  of  our 
people.  Brethren,  can  you  look  believingly  on  your 
miserable  people,  and  not  perceive  them  calling  to 
you  for  help  ?  There  is  hot  a  sinner  whose  case  you 
should  not  so  far  compassionate  as  to  be  willing  to 
relieve  them  at  a  much  dearer  rate  than  this.  Can 
you  see  them,  as  the  wounded  man  by  the  way,  and 
unmercifully  pass  by  ?  Can  you  hear  them  cry  to 
you,  as  the  man  of  Macedonia  to  Paul  in  vision, 
"Come  and  help  us,"  and  yet  refuse  your  help?  Are 
you  intrusted  with  the  charge  of  a  hospital,  where 
one  languisheth  in  one  corner,  and  another  groaneth 
in  another,  and  crieth  out,  "  0  help  me,  pity  me,  for 
the  Lord's  sake !"  and  where  a  third  is  raging  mad, 
and  would  destroy  himself  and  you,  and  yet  will  you 
sit  idle,  and  refuse  your  help  ?  If  it  may  be  said  of 
him  that  relieveth  not  men's  bodies,  how  much  more 
of  him  that  relieveth  not  men's  souls,  that  "  if  he  see 
his  brother  have  need,  and  shut  up  his  bowels  of  com- 


280  THE  REFORMED  PASTOR. 

passion  from  him,  how  dwelleth  the  love  of  God  in 
him  ?"  You  are  not  such  monsters,  such  hard-heart- 
ed men,  but  you  will  pity  a  leper — you  will  pity  the 
naked,  the  imprisoned,  or  the  desolate — you  will  pity 
him  that  is  tormented  with  grievous  pain  or  sickness  ; 
and  will  you  not  pity  an  ignorant,  hard-hearted  sin- 
ner ?  will  you  not  pity  one  that  must  be  shut  out 
from  the  presence  of  the  Lord,  and  lie  under  his 
remediless  wrath,  if  thorough  repentance  speedily 
prevent  it  not  ?  0  what  a  heart  is  it  that  will  not 
pity  such  a  one.  "What  shall  I  call  the  heart  of  such 
a  man  ?  A  heart  of  stone,  a  very  rock  of  adamant — 
the  heart  of  a  tiger — or  rather  the  heart  of  an  infidel; 
for  surely,  if  he  believed  the  misery  of  the  impenitent, 
it  is  not  possible  but  he  should  take  pity  on  him. 
Can  you  tell  men  in  the  pulpit,  that  they  shall  cer- 
tainly be  damned  except  they  repent,  and  yet  have 
no  pity  on  them  when  you  have  proclaimed  to  them 
their  danger  ?  And  if  you  pity  them,  will  you  not 
do  this  much  for  their  salvation  ?  How  many  around 
you  are  blindly  hastening  to  perdition,  while  your 
voice  is  appointed  to  be  the  means  of  arousing  and 
reclaiming  them.  The  physician  hath  no  excuse ; 
he  is  doubly  bound  to  relieve  the  sick,  when  even 
every  neighbor  is  bound  to  help  them.  Brethren, 
what  if  you  heard  sinners  cry  after  you  in  the  streets, 
"  0,  sir,  have  pity  on  me,  and  afford  me  your  advice ; 
I  am  afraid  of  the  everlasting  wrath  of  God  ;  I  know 
I  must  shortly  leave  this  world,  and  I  am  afraid  lest 
I  shall  be  miserable  in  the  next;"  could  you  deny  your 
help  to  such  poor  sinners  ?  What  if  they  came  to 
your  study-door,  and  cried  for  help,  and  would  not 


PERSONAL  INSTRUCTION.  281 

go  away  till  you  had  told  them  how  to  escape  the 
wrath  of  God ;  could  you  find  in  your  hearts  to  drive 
them   away  without   advice?     I   am   confident  you 
could  not.     Why,  alas,  such  persons  are  less  misera- 
ble than  they  who  will  not  cry  for  help.     It  is  the 
hardened  sinner  who  cares  not  for  your  help,  that 
most  needeth  it ;  and  he  that  hath  not  so  much  life 
as  to  feel  that  he  is  dead,  nor  so  much  light  as  to  see 
his  danger,  nor  so  much  sense  left  as  to  pity  himself, 
this  is  the  man  that  is  most  to  be  pitied.     Look  upon 
your  neighbors  around  you,  and  think  how  many  of 
them  need  your  help  in  no  less  a  case  than  the  appar- 
ent danger  of  damnation.     Suppose  that  you  heard 
every  impenitent  person  whom  you  see  and   know 
about  you,  crying  to  you  for  help,  As  ever  you  pitied 
poor  wretches,  pity  us,  lest  we  should  be  tormented 
in  the  flames  of  hell ;  if  you  have  the  hearts  of  men, 
pity  us.     Now,  do  that  for  them  that  you  would  do 
if  they  followed  you  with  such  expostulations.     O 
how  can  you  walk  and  talk  and  be  merry  with  such 
people,  when  you  know  their  case  ?     Methinks,  when 
you  look  them  in  the  face,  and  think  how  they  must 
endure  everlasting  misery,  you  should  break  forth 
into  tears,  as  the  prophet  did  when  he  looked  upon 
Hazael,  and  then  fall  on  with  the  most  importunate 
exhortations.     When  you  visit  them  in  their  sickness, 
will  it  not  wound  your  hearts  to  see  them  ready  to 
depart  into  misery  before  you  have  ever  dealt  seri- 
ously with  them  for  their  conversion  ?     O  then,  for 
the  Lord's  sake,  and  for  the  sake  of  poor  souls,  have 
pity  on  them,  and   bestir  yourselves,  and   spare  no 
pains  that  may  conduce  to  their  salvation. 


282  THE   REFORMED  PASTOR. 

3.  This  duty  is  necessary  to  your  own  welfare,  as 
well  as  to  your  people's.  This  is  your  work,  accord- 
ing to  which,  among  others,  you  shall  be  judged. 
You  can  no  more  be  saved  without  ministerial  dili- 
gence and  fidelity,  than  they  or  you  can  be  saved 
without  Christian  diligence  and  fidelity.  If,  there- 
fore, you  care  not  for  others,  care  at  least  for  your- 
selves. 0  what  a  dreadful  thing  is  it  to  answer  for 
the  neglect  of  such  a  charge  ;  and  what  sin  more  hei- 
nous than  the  betraying  of  souls.  Doth  not  that 
threatening  make  us  tremble,  "If  thou  dost  not  speak 
to  warn  the  wicked  from  his  way,  that  wicked  man 
shall  die  in  his  iniquity,  but  his  blood  will  I  require 
at  thy  hand?'1''  I  am  afraid,  nay,  I  have  no  doubt, 
that  the  day  is  near  when  unfaithful  ministers  will 
wish  that  they  had  never  known  their  charge ;  but 
that  they  had  rather  been  colliers  or  sweeps  or  tink- 
ers, than  pastors  of  Christ's  flock,  when,  besides  all 
the  rest  of  their  sins,  they  shall  have  the  blood  of  so 
many  souls  to  answer  for.  0,  brethren,  our  death, 
as  well  as  our  people's,  is  at  hand,  and  it  is  as  terrible 
to  an  unfaithful  pastor  as  to  any.  When  we  see  that 
die  we  must,  and  that  there  is  no  remedy — that  no 
wit  nor  learning  nor  popular  applause  can  avert  the 
stroke  or  delay  the  time ;  but,  willing  or  unwilling, 
our  souls  must  be  gone,  and  that  into  a  world  which 
we  never  saw,  where  our  persons  and  our  worldly 
interest  will  not  be  respected — 0  then  for  a  clear  con- 
science, that  can  say,  "  I  lived  not  to  myself,  but  to 
Christ ;  I  spared  not  my  pains ;  I  hid  not  my  talent ; 
I  concealed  not  men's  misery,  nor  the  way  of  their 
recovery."     0,  sirs,  let  us  therefore  take  time  while 


PERSONAL   INSTRUCTION.  283 

we  have  it,  and  work  while  it  is  day,  "for  the  night 
cometh,  when  no  man  can  work."  This  is  our  day 
too ;  and  by  doing  good  to  others,  we  must  do  good 
to  ourselves.  If  you  would  prepare  for  a  comfortable 
death,  and  a  great  and  glorious  reward,  the  harvest 
is  before  you.  Gird  up  the  loins  of  your  minds,  and 
quit  yourselves  like  men,  that  you  may  end  your 
days  with  these  triumphant  words :  "  I  have  fought 
a  good  fight,  I  have  finished  my  course,  I  have  kept 
the  faith :  henceforth  there  is  laid  up  for  me  a  crown 
of  righteousness,  which  the  Lord,  the  righteous  Judge, 
shall  give  unto  me  in  that  day."  If  you  would  be 
blessed  with  those  that  die  in  the  Lord,  labor  now, 
that  you  may  rest  from  your  labors  then,  and  do  such 
works  as  you  wish  should  follow  you,  and  not  such 
as  will  prove  your  terror  in  the  review. 

Article  IV.  Application  of  these  motives.  Hav- 
ing found  so  many  and  so  powerful  reasons  to  move 
us  to  this  work,  I  shall  now  apply  them  further  for 
our  humiliation  and  excitation. 

1.  What  cause  have  we  to  bleed  before  the  Lord 
this  day,  that  we  have  neglected  so  great  and  good 
a  ivork  so  long  ;  that  we  have  been  ministers  of  the 
gospel  so  many  years,  and  done  so  little  by  personal 
instruction  and  conference  for  the  saving  of  men's 
souls.  If  we  had  but  set  about  this  business  sooner, 
who  knows  how  many  souls  might  have  been  brought 
to  Christ ;  and  how  much  happier  our  congregations 
might  now  have  been.  And  why  might  we  not  have 
done  it  sooner  as  well  as  now  ?  I  confess  there  were 
many  impediments  in  our  way,  and  so  there  are  still, 


284  THE  REFORMED  PASTOR. 

and  will  be  while  there  is  a  devil  to  tempt,  and  a 
corrupt  heart  in  man  to  resist  the  light ;  but  if  the 
greatest  impediment  had  not  been  in  ourselves,  even 
in  our  own  darkness  and  dulness  and  indisposedness 
to  duty,  and  our  dividedness  and  unaptness  to  close 
for  the  work  of  (rod,  I  see  not  but  much  might  have 
been  done  before  this.  We  had  the  same  (Sod  to 
command  us,  and  the  same  miserable  objects  of  com- 
passion, and  the  same  liberty  from  governors  as  now 
we  have.  We  have  sinned,  and  have  no  just  excuse 
for  our  sin ;  and  the  sin  is  so  great,  because  the  duty 
is  so  great,  that  we  should  be  afraid  of  pleading  any 
excuse.  The  God  of  mercy  forgive  us,  and  all  the 
ministry  of  England,  and  lay  not  this  or  any  of  our 
ministerial  negligences  to  our  charge.  0  that  he 
would  cover  all  our  unfaithfulness,  and  by  the  blood 
of  the  everlasting  covenant  wash  away  our  guilt  of 
the  blood  of  souls,  that  when  the  chief  Shepherd  shall 
appear,  we  may  stand  before  him  in  peace,  and  may 
not  be  condemned  for  the  scattering  of  his  flock.  And 
0  that  he  would  put  up  his  controversy  which  he 
hath  against  the  pastors  of  his  church,  and  not  deal 
the  worse  with  them  for  our  sakes,  nor  suffer  under- 
miners  or  persecutors  to  scatter  them,  as  they  have 
suffered  his  sheep  to  be  scattered ;  and  that  he  will 
not  care  as  little  for  us  as  we  have  done  for  the  souls 
of  men ;  nor  think  his  salvation  too  good  for  us,  as 
we  have  thought  our  labor  and  sufferings  too  much 
for  men's  salvation.  As  we  have  had  many  days  of 
humiliation  in  England,  for  the  sins  of  the  land,  and 
the  judgments  that  have  befallen  us,  I  hope  we  shall 
hear  that  Grod  will  more  thoroughly  humble  the  min- 


PERSONAL  INSTRUCTION.  285 

istry,  and  cause  them  to  bewail  their  own  neglects, 
and  to  set  apart  some  days  through  the  land  to  that 
end,  that  they  may  not  think  it  enough  to  lament 
the  sins  of  others  while  they  overlook  their  own ;  and 
that  God  may  not  abhor  our  solemn  national  humili- 
ations, because  they  are  managed  by  unhumbled 
guides ;  and  that  we  may  first  prevail  with  him  for 
a  pardon  for  ourselves,  that  we  may  be  the  fitter  to 
beg  for  the  pardon  of  others. 

And  0  that  we  may  cast  out  the  dung  of  our 
pride,  contention,  self-seeking,  and  idleness,  lest  God' 
should  cast  our  sacrifices  as  dung  in  our  faces,  and 
should  cast  us  out  as  the  dung  of  the  earth,  as  of 
late  he  hath  done  many  others,  for  a  warning  to  us ; 
and  that  we  may  presently  resolve  in  concord  to 
mend  our  pace,  before  we  feel  a  sharper  spur  than 
hitherto  we  have  felt. 

2.  And  now,  brethren,  what  have  we  to  do  for 
the  time  to  come,  but  to  deny  our  lazy  flesh,  and 
rouse  up  ourselves  to  the  work  before  us.  The  har- 
vest is  great — the  laborers  are  few — the  loiterers  and 
hinderers  are  many — the  souls  of  men  are  precious — 
the  misery  of  sinners  is  great,  and  the  everlasting 
misery  to  which  they  are  near  is  greater — the  joys 
of  heaven  are  inconceivable — the  comfort  of  a  faith- 
ful minister  is  not  small — the  joy  of  extensive  suc- 
cess will  be  a  full  reward.  To  be  fellow-workers 
with  God  and  his  Spirit  is  no  little  honor — to  sub- 
serve the  blood-shedding  of  Christ  for  men's  salvation 
is  not  a  light  thing.  To  lead  on  the  armies  of  Christ 
through  the  thickest  of  the  enemy — to  guide  them 
safely  through  a  dangerous  wilderness — to  steer  the 


286  THE   REFORMED  PASTOR. 

vessel  through  such  storms  and  rocks  and  sands  and 
shelves,  and  bring  it  safe  to  the  harbor  of  rest,  re- 
quireth  no  small  skill  and  diligence.  The  fields  now 
seem  even  white  unto  harvest — the  preparations  that 
have  been  made  for  us  are  very  great — -the  season  of 
working  is  more  calm  than  most  ages  before  us  have 
ever  seen.  We  have  carelessly  loitered  too  long 
already — the  present  time  is  posting  away — while 
we  are  trifling,  men  are  dying ;  0  how  fast  are  they 
passing  into  another  world.  And  is  there  nothing  in 
all  this  to  awaken  us  to  our  duty — nothing  to  resolve 
us  to  speedy  and  unwearied  diligence  ?  Can  we 
think  that  a  man  can  be  too  careful  and  painful 
under  all  these  motives  and  engagements  ?  Or  can 
that  man  be  a  fit  instrument  for  other  men's  illumi- 
nation, who  is  himself  so  blind  ;  or  for  the  quickening 
of  others,  who  is  himself  so  senseless  ?  What,  breth- 
ren, are  ye,  who  are  men  of  wisdom,  as  dull  as  the 
common  people ;  and  do  we  need  to  heap  up  a  mul- 
titude of  words  to  persuade  you  to  a  known  and 
weighty  duty  ?  One  would  think  it  should  be  enough 
to  set  you  on  work,  to  show  a  line  in  the  book  of  Grod 
to  prove  it  to  be  his  will ;  or  to  prove  to  you  that  the 
work  hath  a  tendency  to  promote  men's  salvation. 
One  would  think  that  the  very  sight  of  your  misera- 
ble neighbors  would  be  motive  sufficient  to  draw  out 
your  most  compassionate  endeavors  for  their  relief. 
If  a  cripple  do  but  unlap  his  sores,  and  show  you  his 
disabled  limbs,  it  will  move  you  without  words  ;  and 
will  not  the  case  of  souls  that  are  near  to  damnation 
move  you  ?  0  happy  church,  if  the  physicians  were 
but  healed  themselves,  and  if  we  had  not  too  much 


PERSONAL  INSTRUCTION.  287 

of  that  infidelity  and  stupidity  against  which  we 
daily  preach  in  others,  and  were  more  soundly  per- 
suaded of  that  of  which  we  persuade  others,  and 
were  more  deeply  affected  with  the  wonderful  things 
with  which  we  would  affect  them.  Were  there  but 
such  clear  and  deep  impressions  upon  our  own  souls, 
of  those  glorious  things  that  we  daily  preach,  0  what 
a  change  would  it  make  in  our  sermons,  and  in  our 
private  course  of  life.  0  what  a  miserable  thing  it 
is  to  the  church  and  to  themselves,  that  men  must 
preach  of  heaven  and  hell  before  they  soundly  believe 
that  there  are  such  things,  or  have  felt  the  weight  of 
the  doctrines  which  they  preach.  It  would  amaze  a 
sensible  man  to  think  what  matters  we  preach  and 
talk  of — what  it  is  for  the  soul  to  pass  out  of  this 
flesh,  and  appear  before  a  righteous  G-od,  and  enter 
upon  unchangeable  joy  or  unchangeable  torment.  0 
with  what  amazing  thoughts  do  dying  men  appre- 
hend these  things.  How  should  such  matters  be 
preached  and  discoursed  of.  0  the  gravity,  the  seri- 
ousness, the  incessant  diligence,  which  these  things 
require. 

I  know  not  what  others  think  of  them,  but  for 
my  part  I  am  ashamed  of  my  stupidity,  and  wonder 
at  myself  that  I  deal  not  with  my  own  and  other's 
souls,  as  one  that  looks  for  the  great  day  of  the 
Lord — and  that  I  can  have  room  for  almost  any 
other  thoughts  or  words — and  that  such  astonishing 
matters  do  not  wholly  absorb  my  mind.  I  marvel 
how  I  can  preach  of  them  slightly  and  coldly — and 
how  I  can  let  men  alone  in  their  sins — and  that  I  do 
not  go  to  them,  and  beseech  them,  for  the  Lord's 


288  THE   REFORMED  PASTOR. 

sake,  to  repent,  however  they  take  it,  and  whatever 
pains  and  trouble  it  should  cost  me.  I  seldom  come 
out  of  the  pulpit,  but  my  conscience  smiteth  me  that 
I  have  been  no  more  serious  and  fervent  in  such  a 
case.  It  accuseth  me  not  so  much  for  want  of  orna- 
ments or  elegancy,  nor  for  letting  fall  an  unhandsome 
word ;  but  it  asketh  me,  "  How  couldst  thou  speak 
of  life  and  death  with  such  a  heart?  How  couldst 
thou  preach  of  heaven  and  hell  in  such  a  careless, 
sleepy  manner  ?  Dost  thou  believe  what  thou  say  est  ? 
Art  thou  in  earnest,  or  in  jest  ?  How  canst  thou  tell 
people  that  sin  is  such  a  thing,  and  that  so  much 
misery  is  upon  them  and  before  them,  and  be  no  more 
affected  with  it?  Shouldst  thou  not  weep  over  such 
a  people,  and  should  not  thy  tears  interrupt  thy  words  ? 
Shouldst  thou  not  cry  aloud,  and  show  them  their 
transgressions,  and  entreat  and  beseech  them  as  for 
life  and  death?"  Truly,  this  is  the  peal  that  con- 
science doth  ring  in  my  ears,  and  yet  my  drowsy  soul 
will  not  be  awakened.  0  what  a  thing  is  a  senseless, 
hardened  heart.  0  Lord,  save  us  from  the  plague  of 
infidelity  and  hard-heartedness  ourselves,  or  else  how 
shall  we  be  fit  instruments  of  saving  others  from  it  ? 
0  do  that  on  our  own  souls  which  thou  wouldst  use 
us  to  do  on  the  souls  of  others. 

I  am  even  confounded  to  think  what  a  difference 
there  is  between  my  sick-bed  apprehensions,  and  my 
pulpit  apprehensions,  of  the  life  to  come — that  ever 
that  can  seem  so  light  a  matter  to  me  now,  which 
seemed  so  great  and  astonishing  a  matter  then,  and  I 
know  will  do  so  again  when  death  looks  me  in  the 
face,  when  yet  I  daily  know  and  think  of  that  ap- 


PERSONAL  INSTRUCTION.  289 

proaching  hour ;  and  yet  those  forethoughts  will  not 
recover   such  working  apprehensions.     0,  brethren, 
surely  if  you  had  all  conversed  with  neighbor  death 
as  oft  as  I  have  done,  and  as  often  received  the  sen- 
tence in  yourselves,  you  would  have  an  unquiet  con- 
science, if  not  a  reformed  life,  as  to  your  ministerial 
diligence  and  fidelity ;  and  you  would  have  something 
within  you  that  would  frequently  ask  you  such  ques- 
tions as  these:   "Is  this  all  thy  compassion  for  lost 
sinners  ?     Wilt  thou  do  no  more  to  seek  and  to  save 
them  ?    Is  there  not  such  and  such  and  such  a  one — 
0  how  many  round   about   thee — that  are  yet  the 
visible  sons  of  death  ?    What  hast  thou  said  to  them, 
or  done  for  their  conversion  ?     Shall  they  die  and  be 
in  hell  before  thou  wilt  speak   to  them  one  serious 
word  to  prevent  it  ?     Shall  they  there  curse  thee  for 
ever  that  didst  no  more  in  time  to  save  them  ?"    Such 
cries  of  conscience   are  daily   ringing  in   my   ears, 
though,   the  Lord  knows,  I  have   too  little  obeyed 
them.     The  God  of  mercy  pardon  me,  and  awaken 
me,  with  the  rest  of  his  servants  that  have  been  thus 
sinfully  negligent.     I  confess,  to  my  shame,  that  I 
seldom  hear  the  bell  toll  for  one  that  is  dead,  but  con- 
science asketh  me,  What  hast  thou  done  for  the  savino- 
of  that  soul  before  it  left  the  body  ?     There  is  one 
more  gone  to  judgment ;   what  didst  thou  to  prepare 
him  for  judgment  ?    And  yet  I  have  been  slothful  and 
backward  to  help  them  that  survive.     How  can  you 
choose,  when  you  are  laying  a  corpse  in  the  grave, 
but  think  with  yourselves,  "Here  lieth  the  body,  but 
where  is  the  soul  ?  and  what  have  I  done  for  it  before 
it  departed  ?    It  was  part  of  my  charge,  what  account 

R«f.  Pastor.  1 3 


290  THE   REFORMED  PASTOR. 

can  I  give  of  it  ?  uO  brethren,  is  it  a  small  matter 
to  you  to  answer  such  questions  as  these  ?  It  may- 
seem  so  now,  but  the  hour  is  coming  when  it  will  not 
seem  so.  If  our  hearts  condemn  us,  G-od  is  greater 
than  our  hearts,  and  will  condemn  us  much  more — 
even  with  another  kind  of  condemnation  than  con- 
science doth.  The  voice  of  conscience  is  a  still  voice, 
and  the  sentence  of  conscience  is  a  gentle  sentence, 
in  comparison  of  the  voice  and  the  sentence  of  God. 
Alas,  conscience  seeth  but  a  very  little  of  our  sin  and 
misery,  in  comparison  of  what  God  seeth.  What 
mountains  would  these  things  appear  to  your  souls, 
which  now  seem  molehills.  What  beams  would  these 
be  in  your  eyes,  that  now  seem  motes,  if  you  did  but 
see  them  with  a  clearer  light — I  dare  not  say,  as  G-od 
seeth  them.  We  can  easily  make  shift  to  plead  the 
cause  with  conscience,  and  either  bribe  it,  or  bear  its 
sentence ;  but  God  is  not  so  easily  dealt  with,  nor  his 
sentence  so  easily  borne.  "Wherefore  we  receiving," 
and  preaching,  "  a  kingdom  that  cannot  be  moved, 
let  us  have  grace  whereby  we  may  serve  G-od  accept- 
ably, with  reverence  and  godly  fear  ;  for  our  God  is 
a  consuming  fire."  But  because  you  shall  not  say 
that  I  affright  you  with  bugbears,  and  tell  you  of 
dangers  and  terrors  when  there  are  none,  I  will  here 
show  you  the  certainty  and  sureness  of  that  con- 
demnation that  is  like  to  befall  negligent  pastors, 
particularly  how  many  will  be  ready  to  rise  up 
against  us  and  condemn  us,  if  we  shall  hereafter  be 
wilful  neglecters  of  this  great  work. 

Our  parents,  who  commended  us  to  God  by  faith 
and  prayer,  will  condemn  us,  and  say,  Lord,  we  de- 


PERSONAL  INSTRUCTION.  291 

voted  them  to  thy  service,  and  they  made  light  of  it, 
and  served  themselves. 

Our  tutors  that  instructed  us,  the  schools  and 
universities  where  we  lived,  and  all  the  years  that  we 
spent  in  study,  will  rise  up  in  judgment  against  us, 
and  condemn  us ;  for  why  was  all  this,  but  for  the 
work  of  God  ? 

Our  learning  and  knowledge  and  ministerial  gifts 
will  condemn  us ;  for  to  what  end  were  we  made 
partakers  of  these,  but  for  the  work  of  (rod? 

Our  voluntary  undertaking  the  charge  of  souls 
will  condemn  us ;  for  all  men  should  be  faithful  to 
the  trust  which  they  have  undertaken. 

All  the  care  of  God  for  his  church,  and  all  that 
Christ  hath  done  and  suffered  for  it,  will  rise  up  in 
judgment  against  us,  if  we  be  negligent  and  unfaith- 
ful, and  condemn  us,  because  we  neglected  them  for 
whom  Christ  died. 

All  the  precepts  and  charges  of  holy  Scripture, 
all  the  promises  of  assistance  and  reward,  all  the 
threatenings  of  punishment,  will  rise  up  against  us 
and  condemn  us ;  for  God  did  not  speak  all  this  in 
vain. 

All  the  examples  of  the  prophets  and  apostles,  and 
other  preachers  recorded  in  Scripture,  and  all  the  ex- 
amples of  the  faithful  and  diligent  servants  of  Christ 
in  these  latter  times,  and  in  the  places  around  us, 
will  rise  up  in  judgment  and  condemn  us  ;  for  all 
these  were  for  our  imitation,  and  to  provoke  us  to  a 
holy  emulation  in  fidelity  and  ministerial  diligence. 

The  Holy  Bible  that  lies  open  before  us,  and  all 
the  books  in  our  studies  that  tell  us  of  our  duty, 


292  THE   REFORMED  PASTOR. 

directly  or  indirectly,  will  condemn  the  lazy  and  un- 
profitable servant ;  for  we  have  not  all  these  helps 
and  furniture  in  vain. 

All  the  sermons  that  we  preach  to  persuade  our 
people  to  work  out  their  salvation  with  fear  and 
trembling — to  lay  violent  hands  upon  the  crown  of 
life,  and  take  the  kingdom  by  force — to  strive  to 
enter  in  at  the  strait  gate,  and  so  to  run  as  to  obtain, 
will  rise  up  against  the  unfaithful  and  condemn  them ; 
for  if  it  so  nearly  concern  them  to  labor  for  their  sal- 
vation, doth  it  not  concern  us  who  have  the  charge  of 
them,  to  be  also  violent,  laborious,  and  unwearied  in 
striving  to  help  on  their  salvation  ?  Is  it  worth  their 
labor  and  patience,  and  is  it  not  also  worth  ours? 

All  the  sermons  that  we  preach  to  them  to  set 
forth  the  evil  of  sin,  the  danger  of  a  natural  state, 
the  need  of  a  Saviour,  the  joys  of  heaven,  and  the 
torments  of  hell,  yea,  and  the  truth  of  the  Christian 
religion,  will  rise  up  in  judgment  against  the  unfaith- 
ful and  condemn  them.  And  a  sad  review  it  will  be 
to  themselves,  when  they  shall  be  forced  to  think, 
"Did  I  tell  them  of  such  great  dangers  and  hopes  in 
public,  and  would  I  do  no  more  in  private  to  help 
them  ?  What,  tell  them  daily  of  damnation,  and  yet 
let  them  run  into  it  so  easily  ?  Tell  them  of  such  a 
glory,  and  scarcely  speak  a  word  to  them  personally 
to  help  them  to  it?  Were  these  such  great  matters 
with  me  at  church,  and  so  small  matters  when  I 
came  home  ?"  Ah,  this  will  be  dreadful  self-condem- 
nation. 

All  the  sermons  that  we  have  preached  to  per- 
suade other  men  to  such   duties — as   neighbors  to 


PERSONAL  INSTRUCTION.  293 

exhort  one  another  daily,  and  parents  and  masters  to 
teach  their  children  and  servants  the  way  to  heaven — 
will  rise  up  in  judgment  against  the  unfaithful  and 
condemn  them ;  for  will  you  persuade  others  to  that 
which  you  will  not  do  as  far  as  you  can  yourselves  ? 
When  you  threaten  them  for  neglecting  their  duty, 
how  much  more  do  you  threaten  your  own  souls. 

All  the  maintenance  which  we  take  for  our  ser- 
vice, if  we  be  unfaithful,  will  condemn  us ;  for  who 
is  it  that  will  pay  a  servant  to  take  his  pleasure, 
or  sit  idle,  or  work  for  himself?  If  we  have  the 
fleece,  surely  it  is  that  we  may  look  after  the  flock ; 
and  by  taking  the  wages,  we  oblige  ourselves  to  the 
work. 

All  the  witness  that  we  have  borne  against  the 
scandalous,  negligent  ministers  of  this  age,  and  all 
the  endeavors  that  we  have  used  for  their  removal, 
will  condemn  the  unfaithful ;  for  God  is  no  respecter 
of  persons.  If  we  succeed  them  in  their  sins,  we 
have  spoken  all  that  against  ourselves ;  and,  as  we 
condemned  them,  God  and  others  will  condemn  us  if 
we  imitate  them.  And  though  we  should  not  be  so 
bad  as  they,  it  will  prove  sad  if  we  are  even  like 
them. 

All  the  judgments  that  God  hath,  in  this  age, 
executed  on  negligent  ministers,  before  our  eyes,  will 
condemn  us  if  we  be  unfaithful.  Hath  he  made  the 
idle  shepherds  and  sensual  drones  to  stink  in  the  nos- 
trils of  the  people  ;  and  will  he  honor  us,  if  we  be 
idle  and  sensual  ?  Hath  he  sequestrated  them,  and 
cast  them  out  of  their  habitations,  and  out  of  their 
pulpits,  and  laid  them  by  as  dead  while  they  are  yet 


294  THE  REFORMED  PASTOR. 

alive,  and  made  them  a  hissing  and  a  byword  in  the 
land ;  and  yet  dare  we  imitate  them  ?  Are  not 
their  sufferings  our  warnings ;  and  did  not  all  this 
befall  them  as  an  example  to  us  ?  If  any  thing  in 
the  world  would  awaken  ministers  to  self-denial  and 
diligence,  methinks  we  had  seen  enough  to  do  it. 
"Would  you  have  imitated  the  old  world,  if  you  had 
seen  the  flood  that  drowned  it?  Would  you  have 
indulged  in  the  sins  of  Sodom — idleness,  pride,  ful- 
ness of  bread — if  you  had  stood  by,  and  seen  the 
flames  which  consumed  it  ascending  up  to  heaven  ? 
Who  would  have  been  a  Judas,  that  had  seen  him 
hanged  and  burst  asunder  ?  And  who  would  have 
been  a  lying,  sacrilegious  hypocrite,  that  had  seen 
Ananias  and  Sapphira  die  ?  And  who  would  not 
have  been  afraid  to  contradict  the  gospel,  that  had 
seen  Ely  mas  smitten  with  blindness  ?  And  shall  we 
prove  idle,  self-seeking  ministers,  when  we  have  seen 
God  scourging  such  out  of  his  temple,  and  sweeping 
them  away  as  dirt  into  the  channels  ?  (rod  forbid. 
For  then  how  great  and  how  manifold  will  our  con- 
demnation be. 

All  the  days  of  fasting  and  prayer  which  have  of 
late  years  been  kept  in  England  for  a  reformation, 
will  rise  up  in  judgment  against  the  unreformed, 
who  will  not  be  persuaded  to  the  painful  part  of  the 
work.  This,  I  confess,  is  so  heavy  an  aggravation  of 
our  sin,  that  it  makes  me  ready  to  tremble  to  think 
of  it.  Was  there  ever  a  nation  on  the  face  of  the 
earth  which  so  long  and  so  solemnly  followed  Grod 
with  fasting  and  prayer  as  we  have  done?  Before 
the  parliament  began,  how  frequent  and  fervent  were 


PERSONAL  INSTRUCTION.  295 

we  in  secret.  After  that,  for  many  years  together, 
we  had  a. monthly  fast  commanded  by  the  parlia- 
ment, besides  frequent  private  and  public  fasts  on 
other  occasions.  And  what  was  all  this  for  ?  What- 
ever was,  for  some  time,  the  means  we  looked  at,  yet 
still  the  end  of  all  our  prayers  was  church  reforma- 
tion, and  therein  especially  these  two  things — a  faithful 
ministry  and  the  exercise  of  discipline  in  the  church. 
And  did  it  once  enter  then  into  the  hearts  of  the 
people,  or  even  into  our  own  hearts,  to  imagine,  that 
when  we  had  all  we  would  have,  and  the  matter  was 
put  into  our  own  hands  to  be  as  faithful  as  we  could, 
and  to  exercise  what  discipline  we  would,  that  then 
we  would  do  nothing  but  publicly  preach — that  we 
would  not  be  at  the  pains  of  catechizing  and  instruct- 
ing our  people  personally,  nor  exercise  any  consider- 
able part  of  discipline  at  all  ?  It  astonishes  me  to 
think  of  it.  What  a  depth  of  deceit  is  the  heart  of 
man.  What,  are  good  men's  hearts  so  deceitful  ? 
Are  all  men's  hearts  so  deceitful?  I  confess  I  then 
told  many  soldiers  and  other  sensual  men,  that  though 
they  had  fought  for  a  reformation,  I  was  confident 
they  would  abhor  it  and  be  enemies  to  it,  when  they 
saw  and  felt  it — thinking  that  the  yoke  of  discipline 
would  have  pinched  their  necks,  and  that  when 
they  were  catechized  and  personally  dealt  with,  and 
reproved  for  their  sin,  in  private  and  public,  and 
brought  to  public  confession  and  repentance,  or  avoid- 
ed as  impenitent,  they  would  scorn  and  spurn  at  all 
this,  and  take  the  yoke  of  Christ  for  tyranny;  but 
little  did  I  think  that  the  ministers  would  let  all  fall, 
and  put  almost  none  of  this  upon  them,  but  let  them 


296  THE   REFORMED  PASTOR. 

alone,  for  fear  of  displeasing  them,  and  let  all  run  on 
as  it  did  before. 

0  the  earnest  prayers  which  I  have  heard  for  a 
faithful  ministry  and  for  discipline.  It  was  as  if 
they  had  even  wrestled  for  salvation  itself.  Yea, 
they  commonly  called  discipline  "the  kingdom  of 
Christ,  or  the  exercise  of  his  kingly  office  in  his 
church,"  and  so  preached  and  prayed  for  it  as  if  the 
setting  up  of  discipline  had  been  the  setting  up  of 
the  kingdom  of  Christ.  And  did  I  then  think  that 
they  would  refuse  to  set  it  up  when  they  might? 
What,  is  the  kingdom  of  Christ  now  reckoned  among 
things  indifferent? 

If  the  Grod  of  heaven,  who  knew  our  hearts,  had, 
in  the  midst  of  our  prayers  and  cries,  on  one  of  our 
public  monthly  fasts,  returned  us  this  answer  with 
his  dreadful  voice,  in  the  audience  of  the  assembly: 
You  deceitful-hearted  sinners!  What  hypocrisy  is 
this,  to  weary  me  with  your  cries  for  that  which  you 
will  not  have,  if  I  would  give  it  you,  and  thus  to  lift 
up  your  voices  for  that  which  your  souls  abhor.  What 
is  reformation,  but  the  instructing  and  importunate 
persuading  of  sinners  to  entertain  my  Christ  and 
grace  as  offered  to  them,  and  the  governing  of  my 
church  according  to  my  word  ?  Yet  these,  which  are 
your  work,  you  will  not  be  persuaded  to  when  you 
come  to  find  it  troublesome  and  ungrateful.  When  I 
have  delivered  you,  it  is  not  me,  but  yourselves,  that 
you  will  serve;  and  I  must  be  as  earnest  to  persuade 
you  to  reform  the  church,  in  doing  your  own  duty, 
as  you  are  earnest  with  me  to  grant  you  liberty  for 
reformation.     And  when  all  is  done,  you  will  leave 


PERSONAL  INSTRUCTION.  297 

it  undone,  and  will  be  long  before  you  will  be  per- 
suaded to  my  work.  If  the  Lord,  or  any  messenger 
of  his,  had  given  us  such  an  answer,  would  it  not 
have  amazed  us?  Would  it  not  have  seemed  in- 
credible to  us,  that  our  hearts  should  be  such  as  now 
they  prove?  And  would  we  not  have  said,  as  Hazael, 
"Is  thy  servant  a  dog,  that  he  should  do  this  thing?" 
or  as  Peter,  "Though  all  men  forsake  thee,  yet  will 
not  I?"  Well,  brethren,  sad  experience  has  showed 
us  our  frailty.  We  have  refused  the  troublesome 
and  costly  part  of  the  reformation  that  we  prayed 
for ;  but  Christ  yet  turneth  back,  and  looketh  with  a 
merciful  eye  upon  us.  0  that  we  had  yet  the  hearts 
immediately  to  go  out  and  weep  bitterly,  and  to  do 
no  more  as  we  have  done,  lest  a  worse  thing  come 
upon  us,  and  now  to  follow  Christ,  whom  we  have 
so  far  forsaken,  through  labor  and  suffering,  even 
though  it  were  to  death. 

I  thus  have  showed  you  what  will  come  of  it,  if 
you  will  not  set  yourselves  faithfully  to  this  work, 
to  which  you  have  so  many  obligations  and  engage- 
ments, and  what  an  inexcusable  thing  our  neglect 
will  be,  and  how  great  and  manifold  a  condemnation 
it  will  expose  us  to.  Truly,  brethren,  if  I  did  not 
apprehend  the  work  to  be  of  exceeding  great  moment 
to  yourselves,  to  the  people,  and  to  the  honor  of  God, 
I  would  not  have  troubled  you  with  so  many  words 
about  it,  nor  have  presumed  to  speak  so  sharply  as  I 
have  done.  But  when  the  question  is  about  life  and 
death,  men  are  apt  to  forget  their  reverence  and 
courtesy  and  compliments  and  good  manners.     For 

my  own  part,  I  apprehend  this  is  one  of  the  best  and 

13* 


298  THE   REFORMED  PASTOR. 

greatest  works  I  ever  in  my  life  put  my  hand  to;  and 
I  verily  think,  that  if  your  thoughts  of  it  are  as  mine, 
you  will  not  think  my  words  too  many  or  too  keen. 
I  can  well  remember  the  time  when  I  was  earnest 
for  the  reformation  of  matters  of  ceremony;  and  if  I 
should  be  cold  in  such  an  important  matter  as  this, 
how  disorderly  and  disproportionate  would  my  zeal 
appear.  Alas,  can  we  think  that  the  reformation  is 
wrought,  when  we  cast  out  a  few  ceremonies,  and 
changed  some  vestures  and  gestures  and  forms  ?  0 
no,  sirs ;  it  is  the  converting  and  saving  of  souls  that 
is  our  business.  That  is  the  chief  part  of  reformation 
that  doth  most  good,  and  tendeth  most  to  the  salva- 
tion of  the  people. 

And  now,  brethren,  the  work  is  before  you.  In 
these  personal  instructions  of  all  the  flock,  as  well  as 
in  public  preaching,  doth  it  consist.  Others  have 
done  their  duty  and  borne  their  burden,  and  now 
comes  in  yours.  You  may  easily  see  how  great  a 
matter  lies  upon  your  hands,  and  how  many  will  be 
wronged  by  your  failing  of  your  duty,  and  how  much 
will  be  lost  by  the  sparing  of  your  labor.  If  your 
labor  be  more  worth  than  all  your  treasures,  and 
than  the  souls  of  men,  and  than  the  blood  of  Christ, 
then  sit  still,  and  look  not  after  the  ignorant  or  the 
ungodly;  follow  your  own  pleasure  or  worldly  busi- 
ness, or  take  your  ease ;  displease  not  sinners,  nor 
your  own  flesh,  but  let  your  neighbors  sink  or  swim; 
and  if  public  preaching  will  not  save  them,  let  them 
perish.  But  if  the  case  be  far  otherwise,  you  had 
best  look  about  you. 


PERSONAL  INSTRUCTION.  299 

SECTION  II.   OBJECTIONS  TO  THIS  DUTY. 

I  shall  next  answer  some  of  those  objections  which 
may  be  made  to  the  practice  I  have  been  recom- 
mending. 

Objection  1.  We  teach  our  people  in  public ;  and 
how,  then,  are  we  bound  to  teach  them,  man  by  man, 
besides  ? 

Answer.  You  pray  for  them  in  public ;  must  you 
not  also  pray  for  them  in  private  ?  Paul  taught  every 
man  and  exhorted  every  man,  and  that  both  publicly 
and  from  house  to  house,  night  and  day,  with  tears. 
But  what  need  we  say  more,  when  experience  speaks 
so  loudly  on  this  subject?  I  am  daily  forced  to  won- 
der how  lamentably  ignorant  many  of  our  people  are, 
who  have  seemed  diligent  hearers  of  me  these  ten  or 
twelve  years,  while  I  spoke  as  plainly  as  I  was  able 
to  speak.  Some  know  not  that  each  person  in  the 
Trinity  is  God ;  nor  that  Christ  is  Grod  and  man ;  nor 
that  he  took  his  human  nature  to  heaven;  nor  what 
they  must  trust  to  for  pardon  and  salvation;  nor 
many  similar  important  principles  of  our  faith.  Nay, 
some  who  come  constantly  to  private  meetings  are 
grossly  ignorant;  whereas,  in  one  hour's  familiar  in- 
struction of  them  in  private,  they  seem  to  understand 
more,  and  better,  than  they  did  in  all  their  lives  be- 
fore. 

Objection  2.  This  course  will  take  up  so  much 
time,  that  a  man  will  have  no  opportunity  to  follow 
his  studies.  Most  of  us  are  young  and  inexperienced, 
and  have  need  of  much  time  to  improve  our  own 
abilities  and  to  extend  our  own  knowledge,  which 
this  course  will  entirely  prevent. 


yOO  THE  REFORMED  PASTOR. 

Answer  1.  We  suppose  those  whom  we  persuade 
to  this  work,  to  understand  the  substance  of  the  Chris- 
tian religion,  and  to  be  able  to  teach  it  to  others.  And 
the  addition  of  less  necessary  things  is  not  to  be  pre- 
ferred before  this  needful  communication  of  the  fun- 
damental principles  of  religion.  I  highly  value  com- 
mon knowledge,  and  would  not  encourage  any  to  set 
light  by  it;  but  I  value  the  saving  of  souls  more. 
That  work,  which  is  our  great  end,  must  be  done, 
whatever  be  left  undone.  It  is  a  very  desirable  thing 
for  a  physician  to  have  thoroughly  studied  his  art, 
and  to  be  able  to  see  the  reason  of  his  practice,  and 
to  resolve  such  difficult  controversies  as  are  before 
him ;  but  if  he  had  the  charge  of  an  hospital,  or  lived 
in  a  city  where  the  pestilence  was  raging,  if  he  would 
be  studying  the  principles  of  fermentation,  or  the  cir- 
culation of  the  blood,  and  similar  useful  points,  when 
he  should  be  visiting  his  patients  and  saving  men's 
lives — if  he  should  even  turn  them  away,  and  let 
them  perish,  and  tell  them  that  he  has  not  time  to 
give  them  advice,  because  he  must  follow  his  own 
studies,  I  should  consider  that  man  as  a  most  pre- 
posterous student,  who  preferred  the  means  before 
the  end  of  his  studies;  indeed,  I  should  think  him 
but  a  civil  kind  of  murderer.  Men's  souls  may  be 
saved  without  knowing  whether  Grod  did  predeter- 
mine the  creature  in  all  its  acts — whether  the  under- 
standing necessarily  determines  the  will — whether 
God  works  grace  in  a  physical  or  in  a  moral  way  of 
causation — what  freewill  is — whether  (rod  have  sci- 
entiam  mediam,  or  positive  decrees  de  malo  culpce, 
and  a  hundred  similar  questions,  which  are  probably 


PERSONAL  INSTRUCTION.  301 

the  things  you  would  be  studying  when  you  should 
be  saving  souls.  Get  well  to  heaven,  and  help  your 
people  thither,  and  you  shall  know  all  these  things 
in  a  moment,  and  a  thousand  more,  which  now, 
by  all  your  studies,  you  can  never  know;  and  is  not 
this  the  most  expeditious  and  certain  way  to  know- 
ledge? 

2.  If  you  grow  not  extensively  in  knowledge,  you 
will,  by  this  way  of  diligent  practice,  obtain  the 
intensive  more  excellent  growth.  If  you  know  not 
so  many  things  as  others,  you  will  know  the  great 
things  better  than  they ;  for  this  serious  dealing  with 
sinners  for  their  salvation,  will  help  you  to  far  deeper 
apprehensions  of  the  saving  principles  of  religion  than 
you  can  get  by  any  other  means,  and  a  little  more 
knowledge  of  these  is  worth  all  the  other  knowledge 
in  the  world.  0,  when  I  am  looking  heavenward, 
and  gazing  towards  the  inaccessible  light,  and  aspir- 
ing after  the  knowledge  of  God,  and  find  my  soul  so 
dark  and  distant  that  I  am  ready  to  say,  "I  know 
not  God — he  is  above  me — quite  out  of  my  reach," 
methinks  I  could  willingly  exchange  all  the  other 
knowledge  I  have  for  one  glimpse  more  of  the  know- 
ledge of  God  and  of  the  life  to  come.  0  that  I  had 
never  known  a  word  in  logic  or  metaphysics,  nor 
known  whatever  schoolmen  said,  so  I  had  but  one 
spark  more  of  that  light  which  would  show  me  the 
things  that  I  must  shortly  see.  For  my  part,  I  con- 
ceive, that  by  serious  talking  of  everlasting  things, 
and  teaching  some  short  catechism,  you  may  grow 
more  in  knowledge — though  not  in  the  knowledge  of 
more  things — and  prove  much  wiser  men,  than  if  you 


302  THE  REFORMED  PASTOR. 

spent  that  time  in  studying  common  or  curious, 
though  less  necessary  things. 

Perhaps  it  will  be  found,  before  we  have  done, 
that  this  employment  tends  to  make  men  much  abler 
pastors  for  the  church  than  private  studies  alone.  He 
will  be  the  ablest  physician,  lawyer,  and  divine  too, 
that  addeth  practice  and  experience  to  his  studies; 
while  that  man  shall  prove  a  useless  drone,  that 
refuseth  Grod's  service  all  his  life,  under  pretence  of 
preparing  for  it,  and  will  let  men's  souls  pass  on  to 
perdition,  while  he  pretendeth  to  be  studying  how  to 
recover  them,  or  to  get  more  ability  to  help  and  save 
them. 

3.  Yet  let  me  add,  that  though  I  count  this  the 
chief,  I  would  have  you  to  have  more,  because  those 
subservient  sciences  are  very  useful,  and  therefore  I 
say  that  you  may  have  competent  time  for  both. 
Lose  no  time  upon  vain  recreations  and  employ- 
ments ;  consume  it  not  in  needless  sleep ;  trifle  not 
away  a  minute.  Do  what  you  do  with  all  your 
might,  and  then  see  whether  you  have  not  compe- 
tent time  for  these  other  pursuits.  If  you  set  apart 
but  two  days  in  a  week  to  this  great  work,  you  may 
find  some  time  for  common  studies  out  of  the  other 
four. 

Indeed,  are  not  four  days  in  the  week,  after  so 
many  years  spent  in  the  university,  a  fair  propor- 
tion for  men  to  study  controversies  and  sermons? 
Though  my  weakness  deprive  me  of  abundance  of 
time,  and  extraordinary  works  take  up  six,  if  not 
eight  parts  of  my  time,  yet  I  bless  God  I  can  find 
time  to  provide  for  preaching  two  days  a  week,  not- 


PERSONAL  INSTRUCTION.  303 

withstanding  the  two  days  for  personal  instruction. 
Now,  for  those  that  are  not  troubled  with  any  extra- 
ordinary work — I  mean  writings  and  avocations  of 
several  kinds,  besides  the  ordinary  work  of  the  minis- 
try— I  cannot  believe  but,  if  they  are  willing,  they 
may  find  two  half  days  a  week  at  least  for  this  work. 

4.  Duties  are  to  be  taken  together:  the  greatest 
is  to  be  preferred,  but  none  are  to  be  neglected  that 
can  be  performed;  one  is  not  to  be  pleaded  against 
another,  but  each  is  to  know  its  proper  place:  but  if 
there  were  such  a  case  of  necessity,  that  we  could 
not  carry  on  further  studies  and  instruct  the  ignorant 
too,  I  would  throw  aside  all  the  libraries  in  the  world, 
rather  than  be  guilty  of  the  perdition  of  one  soul ;  or 
at  least,  I  know  that  this  would  be  my  duty. 

Objection  3.  But  this  course  will  destroy  our 
health  by  continual  spending  our  spirits,  and  allow- 
ing us  no  time  for  necessary  recreations ;  and  it  will 
wholly  lock  us  up  from  friendly  intercourse  with 
others,  so  that  we  must  never  stir  from  home,  nor 
enjoy  ourselves  a  day  with  our  friends,  for  the  relax- 
ation of  our  minds ;  but  as  we  shall  seem  uncourteous 
and  morose  to  others,  so  we  shall  tire  ourselves,  and 
the  bow  that  is  always  bent  will  be  in  danger  of 
breaking  at  last. 

Answer  1.  This  is  the  plea  of  the  flesh  for  its 
own  interest.  The  sluggard  saith  there  is  a  lion  in 
the  way;  nor  will  he  plough  because  of  the  cold. 
There  is  no  duty  of  moment  and  self-denial  but,  if 
you  consult  with  flesh  and  blood,  it  will  give  you  as 
wise  reasons  as  these  against  it.  Who  would  ever 
have  been  burnt  at  a  stake  for  Christ,  if  this  reason- 


304  THE  REFORMED  PASTOR. 

ing  had  been  good?     Yea,  or  who  would  ever  have 
been  a  Christian? 

2.  We  may  take  time  for  necessary  recreation, 
and  yet  attend  to  this  work.  An  hour,  or  half  an 
hour's  walk  before  meat,  is  as  much  recreation  as  is 
necessary  for  the  health  of  most  of  the  weaker  sort 
of  students.  I  have  reason  to  know  somewhat  of  this 
by  long  experience.  Though  I  have  a  body  that 
hath  languished  under  great  weaknesses  for  many 
years,  and  my  diseases  have  been  such  as  require  as 
much  exercise  as  almost  any  in  the  world,  and  I  have 
found  exercise  the  principal  means  of  my  preservation 
till  now,  and  therefore  have  as  great  reason  to  plead 
for  it  as  any  man  that  I  know,  yet  I  have  found  that 
the  foresaid  proportion  hath  been  blessed  to  my  pres- 
ervation, though  I  know  that  much  more  had  been 
like  to  have  tended  to  my  greater  health.  Indeed,  I 
do  not  know  one  minister  in  a  hundred  that  needeth 
so  much  exercise  as  myself.  Yea,  I  know  abundance 
of  ministers  that  scarce  ever  use  any  exercise  at  all ; 
though  I  commend  not  this  in  them.  I  doubt  not  bul 
it  is  our  duty  to  use  so  much  exercise  as  is  necessary 
for  the  preservation  of  our  health,  so  far  as  our  wort 
requireth;  otherwise  we  should,  for  one  day's  work 
lose  the  opportunity  of  many.  But  this  may  be  done, 
and  yet  the  work  that  we  are  engaged  in  be  done  too. 
On  those  two  days  a  week  that  you  set  apart  for  this 
work,  what  hinders  but  you  may  take  an  hour  or 
two  to  walk  for  the  exercise  of  our  bodies?  Much 
more  on  other  days. 

But  as  for  those  men  who  limit  not  their  recrea- 
tions to  stated  hours,  but  must  have  them  for  the 


PERSONAL  INSTRUCTION.  305 

pleasing  of  their  voluptuous  humor,  and  not  merely 
to  fit  them  for  their  work,  such  sensualists  have  need 
to  study  better  the  nature  of  Christianity,  and  to 
learn  the  danger  of  living  after  the  flesh,  and  to  get 
more  mortification  and  self-denial,  before  they  preach 
these  things  to  others.  If  you  must  needs  have  your 
pleasures,  you  should  not  have  put  yourselves  into  a 
calling  that  requireth  you  to  make  Grod  and  his  ser- 
vice your  pleasure,  and  restraineth  you  so  much  from 
fleshly  pleasures.  Is  it  not  your  solemn  engagement 
to  fight  against  the  flesh ;  and  do  you  not  know  that 
much  of  the  Christian  warfare  consisteth  in  the  com- 
bat between  the  flesh  and  the  spirit ;  and  that  this  is 
the  difference  between  a  true  Christian  and  an  un- 
converted man,  that  the  one  liveth  after  the  spirit, 
and  mortifieth  the  deeds  and  desires  of  the  body,  and 
the  other  liveth  after  the  flesh?  And  do  you  make 
it  your  calling  to  preach  all  this  to  others;  and,  not- 
withstanding this,  must  you  needs  have  your  pleas- 
ures? If  you  must,  then  for  shame  give  over  the 
preaching  of  the  gospel,  and  the  profession  of  Christi- 
anity, and  profess  yourselves  to  be  what  you  are;  and 
as  "you  sow  to  the  flesh,  so  of  the  flesh  you  shall  reap 
corruption."  Doth  even  Paul  say,  "  I  therefore  so 
run,  not  as  uncertainly;  so  fight  I,  not  as  one  that 
beateth  the  air ;  but  I .  keep  under  my  body,  and 
bring  it  into  subjection ;  lest  that  by  any  means 
when  I  have  preached  to  others,  I  myself  should  be 
a  castaway."  And  have  not  such  sinners  as  we  still 
more  need  to  do  so?  What,  shall  we  pamper  our 
bodies,  and  give  them  their  desires  in  unnecessary 
pleasure,  when  Paul  must  keep  under  his  body,  and 


306  THE   REFORMED  PASTOR. 

bring  it  into  subjection?  Must  Paul  do  this  lest, 
after  all  his  preaching,  he  should  be  a  castaway; 
and  have  not  we  much  more  cause  to  fear  it  of  our- 
selves? I  know  that  some  pleasure  is  lawful;  that 
is,  when  it  is  of  use  to  fit  us  for  our  work.  But  for 
a  man  to  be  so  far  in  love  with  his  pleasures,  as  for 
the  sake  of  them  to  waste  unnecessarily  his  precious 
time,  and  to  neglect  the  great  work  of  men's  salva- 
tion, yea,  and  to  plead  for  this  as  if  it  must  or  might 
be  done,  and  so  to  justify  himself  in  such  a  course,  is 
a  wickedness  inconsistent  with  the  common  fidelity 
of  a  Christian,  much  more  with  the  fidelity  of  a  min- 
ister of  Christ.  Such  wretches  as  are  "  lovers  of 
pleasures  more  than  lovers  of  (rod,"  must  look  to  be 
loved  of  him  accordingly,  and  are  fitter  to  be  cast  out 
of  Christian  communion,  than  to  be  the  chief  in  the 
church,  for  we  are  commanded  "from  such  to  turn 
away."  Recreations  for  a  student  must  be  specially 
for  the  exercise  of  his  body,  he  having  before  him 
such  variety  of  delights  to  his  mind.  And  they  must 
be  used  as  whetting  is  by  the  mower — only  so  far  as 
is  necessary  to  his  work.  "We  must  be  careful  that 
they  rob  us  not  of  our  precious  time,  but  be  kept 
within  the  narrowest  possible  bounds. 

3.  The  labor  in  which  we  are  engaged  is  not 
likely  much  to  impair  our  health.  It  is  true,  it  must 
be  serious;  but  that  will  but  excite  and  revive  our 
spirits,  and  not  so  much  spend  them.  Men  can  talk 
all  day  long  about  other  matters,  without  any  abate- 
ment of  their  health ;  and  why  may  we  not  talk  with 
men  about  their  salvation,  without  such  great  abate- 
ment of  ours  ? 


PERSONAL  INSTRUCTION.  307 

4.  "What  have  we  our  time  and  strength  for,  but 
to  lay  them  out  for  God?  What  is  a  candle  made 
for,  but  to  burn?  Burned  and  wasted  we  must  be, 
and  is  it  not  fitter  it  should  be  in  lighting  men  to 
heaven,  and  in  working  for  God,  than  in  living  to  the 
flesh?  How  little  difference  is  there  between  the 
pleasure  of  a  long  and  of  a  short  life,  when  they  are 
both  at  an  end  ?  What  comfort  will  it  be  to  you  at 
death,  that  you  lengthened  your  life  by  shortening 
your  work  ?  He  that  works  much,  liveth  much. 
Our  life  is  to  be  esteemed  according  to  the  ends  and 
works  of  it,  and  not  according  to  the  mere  duration. 
Will  it  not  comfort  us  more  at  death,  to  review  a 
short  time  faithfully  spent,  than  a  long  life  spent 
unfaithfully? 

5.  As  for  visits  of  mere  civility,  if  they  be  of 
greater  use  than  our  ministerial  employments,  you 
may  break  the  Sabbath  for  them,  you  may  forbear 
preaching  for  them,  and  you  may  also  forbear  this 
private  work.  But  if  it  be  otherwise,  how  dare  you 
make  them  a  pretence  for  neglecting  so  great  a  duty  ? 
Must  God  wait  on  your  friends?  What  though  they 
be  lords,  or  knights,  or  gentlemen;  must  they  be 
served  before  God?  Or  is  their  displeasure  or  cen- 
sure a  greater  hurt  to  you  than  God's  displeasure  or 
censure?  Or  dare  you  think,  when  God  will  ques- 
tion you  for  your  neglects,  to  put  him  off  with  this 
excuse,  "Lord,  I  would  have  spent  more  of  my  time 
in  seeking  men's  salvation,  but  such  a  gentleman,  or 
such  a  friend,  would  have  taken  it  ill  if  I  had  not 
waited  on  them."  If  you  yet  seek  to  please  men, 
you  are  no  longer  the  servants  of  Christ.     He  that 


308  THE  REFORMED  PASTOR. 

dare  spend  his  life  in  flesh-pleasing  and  man-pleasing, 
is  bolder  than  I  am.  And  he  that  dare  waste  his 
time  in  compliments,  doth  little  consider  what  he 
hath  to  do  with  it.  0  that  I  could  but  improve  my 
time  according  to  my  convictions  of  the  necessity  of 
improving  it.  He  that  hath  looked  death  in  the  face 
as  oft  as  I  have  done,  I  will  not  thank  him  if  he  value 
his  time.  I  profess  I  wonder  at  those  ministers  who 
have  time  to  spare — who  can  hunt,  or  shoot,  or  bowl, 
or  use  the  like  recreations  two  or  three  hours,  yea, 
whole  days  together — that  can  sit  an  hour  together 
in  vain  discourse,  and  spend  whole  days  in  compli- 
mental  visits,  and  journeys  to  such  ends,  (rood 
Lord,  what  do  these  men  think  on,  when  so  many 
souls  around  them  cry  for  help,  and  death  gives  us 
no  respite,  and  they  know  not  how  short  a  time  their 
people  and  they  may  be  together ;  when  the  smallest 
parish  hath  so  much  work  that  may  employ  all  their 
diligence,  night  and  day?  Brethren,  I  hope  you  are 
willing  to  be  plainly  dealt  with.  If  you  have  no 
sense  of  the  worth  of  souls,  and  of  the  preciousness 
of  that  blood  which  was  shed  for  them,  and  of  the 
glory  to  which  they  are  going,  and  of  the  misery  of 
which  they  are  in  danger,  you  are  not  Christians, 
and  consequently  are  very  unfit  to  be  ministers. 
And  if  you  have,  how  can  you  find  time  for  needless 
recreations,  visits,  or  discourses?  Dare  you,  like  idle 
gossips,  trifle  away  your  time,  when  you  have  such 
works  as  these  to  do,  and  so  many  of  them?  0 
precious  time :  how  swiftly  doth  it  pass  away ;  how 
soon  will  it  be  gone  !  What  are  the  forty  years  of 
my  life  that  are  past?     Were  every  day  as  long  as 


PERSONAL  INSTRUCTION.  309 

a  month,  methinks  it  were  too  short  for  the  work  of 
a  day.  Have  we  not  already  lost  time  enough,  in  the 
days  of  our  vanity  ?  Never  do  I  come  to  a  dying  man 
that  is  not  utterly  stupid,  but  he  better  sees  the 
worth  of  time.  0  then,  if  they  could  call  time  back 
again,  how  loud  would  they  call.  If  they  could  but 
buy  it,  what  would  they  not  give  for  it?  And  yet 
we  can  afford,  to  trifle  it  away,  yea,  and  to  allow  our- 
selves in  this,  and  wilfully  to  cast  off  the  greatest 
works  of  God.  0  what  a  befooling  thing  is  sin,  that 
can  thus  distract  men  that  seem  so  wise.  Is  it  possi- 
ble that  a  man  of  any  compassion  and  honesty,  or 
any  concern  about  his  ministerial  duty,  or  any  sense 
of  the  strictness  of  his  account,  should  have  time  to 
spare  for  idleness  and  vanity  ? 

And  I  must  tell  you  further,  brethren,  that  if  an- 
other might  take  some  time  for  mere  delight  which 
is  not  necessary,  yet  so  cannot  you ;  for  your  under- 
taking binds  you  to  stricter  attendance  than  other 
men  are  bound  to.  May  a  physician,  when  the  plague 
is  raging,  take  any  more  relaxation  or  recreation  than 
is  necessary  for  his  life,  when  so  many  are  expecting 
his  help  in  a  case  of  life  and  death  ?  As  his  pleasure 
is  not  worth  men's  lives,  still  less  is  yours  worth 
men's  souls.  Suppose  a  city  were  besieged,  and  the 
enemy  watching,  on  one  side,  all  advantages  to  sur- 
prise it,  and  on  the  other  seeking  to  fire  it  with  gra- 
nadoes,  which  they  are  throwing  in  continually,  I 
pray  you  tell  me,  if  some  men  undertake,  as  their 
office,  to  watch  the  ports,  and  others  to  quench  the 
fire  that  may  be  kindled  in  the  houses,  what  time 
will  you  allow  these  men  for  recreation  or  relaxation, 


310  THE   REFORMED  PASTOR. 

when  the  city  is  in  danger,  and  the  fire  will  burn  on 
and  prevail,  if  they  intermit  their  diligence?  Or 
would  you  excuse  one  of  these  men,  if  he  come  off 
his  work  and  say,  I  am  but  flesh  and  blood,  I  must 
have  some  relaxation  and  pleasure?  Surely,  at  the 
utmost,  you  would  allow  him  none  but  what  was 
absolutely  necessary. 

Do  not  grudge  at  this,  and  say,  "  This  is  a  hard 
saying,  who  can  bear  it  ?"  For  it  is  your  mercy ; 
and  you  are  well,  if  you  know  when  you  are  well,  as 
I  shall  show  you  in  answering  the  next  objection. 

Objection  4.  I  do  not  think  that  it  is  required  of 
ministers  that  they  make  drudges  of  themselves.  If 
they  preach  diligently,  and  visit  the  sick,  and  perform 
other  ministerial  duties,  and  occasionally  do  good  to 
those  they  converse  with,  I  do  not  think  that  Orod 
doth  require  that  we  should  thus  tie  ourselves  to 
instruct  every  person  distinctly,  and  to  make  our  lives 
a  burden  and  a  slavery. 

Answer.  Of  what  use  and  weight  the  duty  is,  I 
have  showed  before,  and  how  plainly  it  is  command- 
ed. And  do  you  think  Grod  doth  not  require  you  to 
do  all  the  good  you  can  ?  "Will  you  stand  by  and  see 
sinners  gasping  under  the  pangs  of  death,  and  say, 
God  doth  not  require  me  to  make  myself  a  drudge  to 
save  them  ?  Is  this  the  voice  of  Christian  or  minis- 
terial compassion  ?  Or  is  it  not  rather  the  voice  of 
sensual  laziness  and  diabolical  cruelty  ?  Doth  G-od 
set  you  work  to  do,  and  will  you  not  believe  that  he 
would  have  you  do  it  ?  Is  this  the  voice  of  obedience 
or  of  rebellion  ?  It  is  all  one  whether  your  flesh  pre- 
vail with  you  to  deny  obedience  to  acknowledged 


PERSONAL  INSTRUCTION.  311 

duty,  and  say  plainly,  I  will  obey  no  further  than  it 
pleaseth  me ;  or  whether  it  may  make  you  wilfully 
reject  the  evidence  that  should  convince  you  that  it  is 
a  duty,  and  say,  I  will  not  believe  it  to  be  my  duty, 
unless  it  please  me.  It  is  the  character  of  a  hypo- 
crite to  make  a  religion  to  himself  of  the  cheapest 
part  of  Grod's  service,  which  will  stand  with  his  fleshly 
ends  and  felicity,  and  to  reject  the  rest  which  is  incon- 
sistent therewith.  And  to  the  words  of  hypocrisy, 
this  objection  superaddeth  the  words  of  gross  impiety. 
For  what  a  wretched  calumny  is  this  against  the 
most  high  G-od,  to  call  his  service  a  slavery  and  drudg- 
ery ?  What  thoughts  have  such  men  of  their  Master, 
their  work,  and  their  wages  ?  the  thoughts  of  a  be- 
liever, or  of  an  infidel  ?  Are  these  men  like  to  honor 
God  and  promote  his  service,  that  have  such  base 
thoughts  of  it  themselves  ?  Do  these  men  delight  in 
holiness,  that  account  it  a  slavish  work  ?  Do  they 
believe  indeed  the  misery  of  sinners,  that  account  it 
such  a  drudgery  to  be  diligent  to  save  them  ?  Christ 
saith,  that  "he  that  denieth  not  himself,  and  for- 
saketh  not  all,  and  taketh  not  up  his  cross,  and  fol- 
loweth  him,  cannot  be  his  disciple."  But  these  men 
count  it  a  slavery  to  labor  hard  in  "his  vineyard,  and 
to  deny  their  ease,  at  a  time  when  they  have  all 
accommodations  and  encouragements.  How  far  is 
this  from  forsaking  all.  And  how  can  these  men  be 
fit  for  the  ministry  who  are  such  enemies  to  self- 
denial,  and  consequently  to  true  Christianity  ?  I  am 
therefore  forced  to  say,  that  hence  arises  the  chief 
misery  of  the  church,  that  so  many  are  made  mi?iis- 
ters  before  they  are  Christians.     If  these  men  had 


312  THE   REFORMED  PASTOR. 

seen  the  diligence  of  Christ  in  doing  good,  when  he 
neglected  his  meat  to  talk  with  one  woman,  and  when 
he  had  no  time  to  eat  bread,  would  they  not  have 
been  of  the  mind  of  his  carnal  friends,  who  went  to 
lay  hold  on  him,  and  said,  "  He  is  beside  himself  ?" 
They  would  have  told  Christ  he  made  a  drudge  of 
himself,  and  God  did  not  require  all  this  ado.  If  they 
had  seen  him  all  day  in  preaching,  and  all  night  in 
prayer,  it  seems  he  would  have  had  this  censure  from 
them  for  his  labor.  I  cannot  but  advise  these  men  to 
search  their  own  hearts,  whether  they  unfeignedly 
believe  that  word  which  they  preach.  Do  you  indeed 
believe  that  such  glory  awaiteth  those  who  die  in  the 
Lord,  and  such  torment  those  who  die  unconverted  ? 
If  you  do,  how  can  you  think  any  labor  too  much  for 
such  weighty  ends  ?  If  you  do  not,  say  so,  and  get 
you  out  of  the  vineyard,  and  go,  with  the  prodigal, 
to  keep  swine,  and  undertake  not  to  feed  the  flock  of 
Christ. 

Do  you  not  know,  brethren,  that  it  is  your  own 
benefit  which  you  grudge  at  ?  The  more  you  do,  the 
more  you  will  receive ;  the  more  you  lay  out,  the 
more  you  will  have  coming  in.  If  you  are  strangers 
to  these  Christian  paradoxes,  you  should  not  have 
undertaken  to  teach  them  to  others.  At  present,  our 
incomes  of  spiritual  life  and  peace  are  commonly  in 
the  way  of  duty  ;  so  that  he  who  is  most  in  duty  hath 
most  of  God.  Exercise  of  grace  increaseth  it.  And 
is  it  a  slavery  to  be  more  with  God,  and  to  receive 
more  from  him,  than  other  men?  It  is  the  chief 
solace  of  a  gracious  soul  to  be  doing  good,  and  receiv- 
ing by  doing ;  and  to  be  much  exercised  about  those 


PERSONAL  INSTRUCTION.  313 

divine  things  which  have  his  heart.  Besides,  we  pre- 
pare for  fuller  receivings  hereafter ;  we  put  out  our 
talents  to  usury,  and,  by  improving  them,  we  shall 
make  five  become  ten,  and  so  be  made  rulers  of  ten 
cities.  Is  it  a  drudgery  to  send  to  the  most  distant 
parts  of  the  world  to  exchange  our  trifles  for  gold  and 
jewels?  Do  not  these  men  seek  to  justify  the  pro- 
fane, who  make  all  diligent  godliness  a  drudgery,  and 
reproach  it  as  a  precise  and  tedious  life,  and  say,  they 
will  never  believe  but  a  man  may  be  saved  without 
all  this  ado  ?  Even  so  say  these  in  respect  to  the 
work  of  the  ministry,  They  take  this  diligence  for 
ungrateful  tediousness,  and  will  not  believe  but  a 
man  may  be  a  faithful  minister  without  all  this  ado. 
It  is  a  heinous  sin  to  be  negligent  in  so  great  a  busi- 
ness ;  but  to  approve  of  that  negligence,  and  so  to  be 
impenitent,  and  to  plead  against  duty  as  if  it  were 
none,  and  when  they  should  lay  out  themselves  for 
the  saving  of  souls,  to  say,  I  do  not  believe  that  God 
requireth  it — this  is  so  great  an  aggravation  of  the  sin, 
that  I  cannot  but  think  them  worthy  to  be  cast  out 
as  rubbish,  and  as  "  salt  that  hath  lost  its  savor,  that 
is  neither  fit  for  the  land,  nor  yet  for  the  dunghill." 
And  if  such  ministers  become  a  byword  and  a  re- 
proach, let  them  thank  themselves ;  for  it  is  their 
own  sin  that  maketh  them  vile.  And  while  they 
thus  debase  the  service  of  Christ,  they  do  but  debase 
themselves,  and  prepare  for  a  greater  debasement  at 
the  last. 

Objection  5.  But  if  you  make  such  severe  laws 
for  ministers,  the  church  ivill  be  left  without  them. 
For  what  man  will  choose  such  a  toilsome  life  for 

Ref.  Pastor.  1  4 


314  THE   REFORMED  PASTOR. 

himself?  or  what  parent  will  impose  such  a  burden 
on  their  children  ?  Men  will  avoid  it  both  for  the 
bodily  toil  and  the  danger  to  their  consciences  if  they 
should  not  well  discharge  it. 

Answer  1.  It  is  not  we,  but  Christ,  who  hath 
imposed  these  laws  which  you  call  severe;  and  if  I 
should  misinterpret  them,  that  would  not  relax  them, 
nor  excuse  you.  He  that  made  them  knew  why  he 
did  it,  and  will  expect  obedience  to  them.  Is  infinite 
goodness  to  be  questioned  or  suspected  by  us  as 
making  bad  or  unmerciful  laws?  Nay,  it  is  pure 
mercy  in  him  to  impose  this  great  duty  upon  us.  If 
physicians  were  required  to  be  as  diligent  as  possible 
in  hospitals  or  pest-houses,  or  with  other  patients,  in 
order  to  cure  their  evils,  would  there  not  be  more  of 
mercy  than  of  rigor  in  this  law  ?  What,  must  God 
let  the  souls  of  your  neighbors  perish,  to  save  you  a 
little  labor  and  suffering,  and  this  in  mercy  to  you  ? 
0  what  a  miserable  world  should  we  have,  if  blind, 
self-conceited  man  had  the  ruling  of  it ! 

2.  As  to  a  supply  of  pastors,  Christ  will  take  care 
of  that.  He-  who  imposeth  duty  hath  the  fulness  of 
the  Spirit,  and.  can  give  men  hearts  to  obey  his  laws. 
Do  you  think  Christ  will  suffer  all  men  to  be  as  cruel, 
unmerciful,  fleshly,  and  self-seeking  as  you  ?  He 
who  himself  under  took  the  work  of  our  redemption, 
and  bore  our  transgressions,  and  hath  been  faithful 
as  the  chief  Shepherd  of  the  church,  will  not  lose  all 
his  labor  and  suffering  for  want  of  instruments  to 
carry  on  his  work,  nor  will  he  come  down  again  to  do 
all  himself  because  no  other  will  do  it;  but  he  will 
provide  men  to  be  hi?  servants  ?in<}  ushers  in  his  school 


PERSONAL  INSTRUCTION.  315 

who  shall  willingly  take  the  labor  on  them,  and  rejoice 
to  be  so  employed,  and  account  that  the  happiest  life 
in  the  world  which  you  count  so  great  a  toil,  and 
would  not  exchange  it  for  all  your  ease  and  carnal 
pleasure ;  but  for  the  saving  of  souls,  and  the  propa- 
gating of  the  gospel  of  Christ,  will  be  content  to  bear 
the  burden  and  heat  of  the  day — and  to  fill  up  the 
measure  of  the  sufferings  of  Christ  in  their  bodies — 
and  to  work  while  it  is  day — and  to  be  the  servants 
of  all,  and  not  to  please  themselves,,  but  others,  for 
their  edification — and  to  become  all  things  to  all  men, 
that  they  may  save  some — and  to  endure  all  things 
for  the  elect's  sake — and  to  spend  and  be  spent  for 
their  fellow-creatures,  though  the  more  they  love,  the 
less  they  should  be  beloved,  and  should  be  accounted 
their  enemies  for  telling  them  the  truth.  Such  pas- 
tors will  Christ  provide  his  people,  after  his  own 
heart,  who  "  will  feed  them  with  knowledge ;"  as 
men  that  "  seek  not  theirs,  but  them."  What,  do  you 
think  Christ  will  have  no  servants,  if  such  as  you 
shall,  with  Demas,  "  turn  to  the  present  world,  and 
forsake  him  ?„"  If  you  dislike  his  service,  you  may 
seek  a  better  where  you  can  find  it,  and  boast  of  your 
gain  in  the  end ;  but  do  not  threaten  him  with  the 
loss  of  your  service.  He  hath  made  such  laws  as  you 
will  call  severe,  for  all  who  will  be  saved,  as  well  as 
for  his  ministers ;  for  all  who  will  be  his  disciples 
must  deny  themselves,  and  mortify  the  flesh,  and  be 
crucified  to  the  world,  and  take  up  their  cross  and 
follow  him.  And  yet  Christ  will  not  be  without  dis- 
ciples, nor  will  he  conceal  his  seeming  hard  terms 
from  men  to  entice  them  to  his  service,  but  he  will 


316  THE   REFORMED  PASTOR. 

tell  them  of  the  worst,  and  then  let  them  come  or  not 
as  they  choose.  He  will  call  to  them  beforehand  to 
count  the  cost,  and  will  tell  them,  that  "  the  foxes 
have  holes,  and  the  birds  of  the  air  have  nests,  but 
the  Son  of  man  hath  not  where  to  lay  his  head  ;" 
that  he  comes  not  to  give  them  worldly  peace  and 
prosperity,  but  to  call  them  to  "suffer  with  him,  that 
they  may  reign  with  him,"  and  "  in  patience  to  pos- 
sess their  souls."  And  all  this  he  will  cause  his 
chosen  to  perform.  If  you  be  come  to  that  pass  with 
Christ,  as  the  Israelites  were  once  with  David,  and 
say,  "  Will  the  son  of  Jesse  give  you  fields  and  vine- 
yards ?  Every  man  to  your  tents,  0  Israel ;"  and  if 
you  say,  "  Now  look  to  thy  own  house,  thou  Son  of 
David  ;"  you  shall  see  that  Christ  will  look  to  his  own 
house ;  and  do  you  look  to  yours  as  well  as  you  can, 
and  tell  me,  at  the  hour  of  death  and  judgment, 
which  is  the  better  bargain,  and  whether  Christ  had 
more  need  of  you,  or  you  of  him. 

As  to  scruples  of  conscience,  for  fear  of  failing,  let 
it  be  remarked,  first,  it  is  not  involuntary  imperfec- 
tions that  Christ  will  take  so  heinously ;  it  is  unfaith- 
fulness and  wilful  negligence.  Second,  it  will  not 
serve  your  turn  to  run  out  of  the  vineyard,  on  pre- 
tence of  scruples  that  you  cannot  do  the  work  as  you 
ought.  He  can  follow  you,  and  overtake  you,  as  he 
did  Jonah,  with  such  a  storm  as  shall  lay  you  "in 
the  belly  of  hell."  To  cast  off  a  duty  because  you 
cannot  be  faithful  in  the  performance  of  it,  will  prove 
but  a  poor  excuse  at  last.  If  men  had  but  calculated 
well  at  first,  the  difference  between  things  temporal 
and  things  eternal,  and  what  they  shall  lose  or  get  by 


PERSONAL  INSTRUCTION.  317 

Christ,  and  had  possessed  that  faith  which  is  "the 
evidence  of  things  not  seen,"  and  had  lived  by  faith, 
and  not  by  sense,  all  these  objections  would  be  easily 
resolved  by  us,  and  would  appear  as  the  reasoning  of 
children,  or  rather  of  men  who  had  lost  their  senses. 

Objection  6.  But  to  what  purpose  is  all  this,  when 
most  of  the  people  will  not  submit  ?  They  will  not 
come  to  us  to  be  catechized,  and  will  tell  us  that  they 
are  now  too  old  to  go  to  school.  And  therefore  it  is 
as  well  to  let  them  alone,  as  trouble  them  and  our- 
selves to  no  purpose. 

Answer  1.  It  is  not  to  be  denied,  that  too  many 
people  are  obstinate  in  their  wickedness,  that  the 
"  simple  ones  love  simplicity,  and  the  scorners  delight 
in  scorning,  and  fools  hate  knowledge."  But  the 
worse  they  are,  the  sadder  is  their  case,  and  the  more 
to  be  pitied,  and  the  more  diligent  should  we  be  for 
their  recovery. 

2.  I  wish  it  were  not  the  blame  of  ministers  that 
a  great  part  of  the  people  are  so  obstinate  and  con- 
temptuous. If  we  did  but  burn  and  shine  before 
them  as  we  ought — had  we  convincing  sermons  and 
convincing  lives — did  we  set  ourselves  to  do  all  the 
good  we  could,  whatever  it  might  cost  us — were  we 
more  meek  and  humble,  more  loving  and  charitable, 
and  showed  them  that  we  set  light  by  all  worldly 
things  in  comparison  of  their  salvation,  much  more 
might  be  done  by  us  than  is  done,  and  the  mouths  of 
many  would  be  stopped  ;  and  though  the  wicked  will 
still  do  wickedly,  yet  more  would  be  tractable,  and 
the  wicked  would  be  fewer  and  calmer  than  they  are. 
If  you  say,  that  some  of  the  ablest  and  godliest  min- 


318  THE   REFORMED  PASTOR. 

isters  in  the  country  have  had  as  untractable  and 
scornful  parishioners  as  others,  I  answer,  that  some 
able  godly  men  have  been  too  lordly  and  strange,  and 
some  of  them  too  uncharitable  and  worldly,  and  back- 
ward to  costly  though  necessary  good  works,  and 
some  of  them  have  done  but  little  in  private,  when 
they  have  done  excellently  in  public,  and  so  have  hin- 
dered the  fruit  of  their  labors.  But  where  there  are 
not  these  impediments,  experience  telleth  us  that  the 
success  is  much  greater,  at  least  as  to  the  bowing  of 
people  to  more  calmness  and  docility. 

3.  The  wilfulness  of  the  people  will  not  excuse  us 
from  our  duty.  If  we  offer  them  not  our  help,  how 
do  we  know  who  will  refuse  it  ?  Offering  it  is  our 
part,  and  accepting  it  is  theirs.  If  we  offer  it  not, 
we  leave  them  excusable,  for  then  they  refuse  it  not ; 
but  then  we  are  left  without  excuse.  But  if  they 
refuse  our  help  when  it  is  offered,  we  have  done  our 
part,  and  delivered  our  own  souls. 

4.  If  some  refuse  our  help,  others  will  accept  it ; 
and  the  success  with  them  may  be  so  much  as  may 
reward  all  our  labor,  were  it  even  greater.  All  our 
people  are  not  wrought  on  by  our  public  preaching, 
and  yet  we  must  not,  on  this  account,  give  it  over  as 
unprofitable. 

Objection  7.  But  what  likelihood  is  there  that 
men  will  be  converted  by  this  means,  who  are  not 
converted  by  the  preaching-  of  the  word,  when  that 
is  God's  chief  ordinance  for  that  end?  "Faith 
cometh  by  hearing,  and  hearing  by  the  preaching  of 
the  word." 

Answer  1.   The  advantages  of  this  practice  I  have 


PERSONAL  INSTRUCTION.  319 

shown  you  before,  and  therefore  I  will  not  now  repeat 
them  ;  only,  lest  any  think  that  this  will  hinder  them 
from  preaching,  I  may  add,  to  the  many  benefits 
which  ,1  formerly  enumerated,  that  it  will  be  an  excel- 
lent means  of  helping  you  in  preaching.  For  as  the 
physician's  work  is  half  done  when  he  understands 
the  disease,  so,  when  you  are  well  acquainted  with 
your  people's  case,  you  will  know  what  to  preach  on ; 
and  it  will  furnish  you  with  useful  matter  for  your 
sermons,,  better  than  many  hours'  study  will  do. 

2.  I  hope  there  is  none  so  silly  as  to  think  this 
conference  is  not  preaching.  What,  doth  the  number 
we  speak  to  make  it  preaching  ?  Or  doth  interlocu- 
tion make  it  none  ?  Surely,  a  man  may  as  truly 
preach  to  one  as  to  a  thousand.  And  as  we  have 
already  said,  if  you  examine,  you  will  find  that  most 
of  the  preaching  recorded  in  the  New  Testament  was 
by  conference,  and  frequently  interlocutory;  and  that 
with  one  or  two,  fewer  or  more,  as  opportunity  offer- 
ed. Thus  Christ  himself  did  most  commonly  preach. 
Besides,  we  must  take  account  of  our  people's  learn- 
ing, if  we  regard  the  success  of  our  work. 

There  is  nothing,  therefore,  from  Grod,  from  the 
Scriptures,  or  from  right  reason,  to  cause  us  to  have 
any  doubts  as  to  our  work,  or  to  be  unwilling  to  it. 
But  from  the  world,  from  the  flesh,  and  from  the  devil, 
we  shall  have  much,  and  more  perhaps  than  we  anti- 
cipate. But  against  all  temptations,  if  we  have  re- 
course to  God,  and  look  on  the  one  hand  to  our  great 
obligations,  and  the  hopeful  effects  and  the  blessed 
reward  on  the  other,  we  shall  see  that  we  have  little 
cause  to  draw  back  or  to  faint. 


320  THE    REFORMED  PASTOR. 

Let  us  set  before  us  the  pattern  in  our  text,  and 
learn  thence  our  duty.  0  what  a  lesson  is  here  be- 
fore us  !  But  how  ill  is  it  learned  by  those  who  still 
question  whether  these  things  be  their  duty.  I  con- 
fess, some  of  these  words  of  Paul  have  been  so  often 
presented  before  my  eyes,  and  impressed  upon  my 
conscience,  that  I  have  been  much  convinced  by  them 
of  my  duty  and  my  neglect.  And  I  think  this  one 
speech  better  deserveth  a  twelvemonth's  study,  than 
most  things  that  young  students  spend  their  time 
npon.  0,  brethren,  write  it  on  your  study-doors;  set 
it  in  capital  letters,  that  it  may  be  ever  before  your 
eyes.  Could  we  but  well  learn  two  or  three  lines  of 
it,  what  preachers  should  we  be. 

1.  Our  general  business :  "  Serving  the  Lord 
VyTTH  all  humility  of  mind,  and  with  many  tears." 

2.  Our  special  work  :  "  Take  heed  to  yourselves, 

AND  TO  ALL  THE  FLOCK." 

3.  Our  doctrine  :  "  Repentance  towards  God,  and 

FAITH  TOWARDS  OUR   LoRD  JESUS   CHRIST." 

4.  The  place  and  manner  of  teaching :  "  I  have 

TAUGHT  YOU  PUBLICLY,  AND  FROM  HOUSE  TO  HOUSE." 

5.  His  diligence,  earnestness,  and  affection :   "  I 

CEASED  NOT    TO  WARN   EVERY    ONE   NIGHT    AND   DAY  WITH 

tears."     This  is  that  which  must  win  souls,  and 
preserve  them. 

6.  His  fidelity :   "I  kept  back  nothing  that  was 

PROFITABLE  UNTO  YOU,  AND  HAVE  NOT  SHUNNED  TO  DE- 
CLARE UNTO  YOU  ALL  THE  COUNSEL  OF  GrOD." 

7.  His  disinterestedness  and  self-denial  for  the 
sake  of  the  gospel :   "I  have  coveted  no  man's  silver 

OR  GOLD  OR  APPAREL  ;  YEA,  THESE  HANDS  HAVE  MINIS- 


PERSONAL  INSTRUCTION.  321 

tered  unto  my  necessities,  and  to  them  that  were 
with  me  ;  remembering  the  words  of  the  lord 
Jesus,  how  he  said,  It  is  more  blessed  to  give  than 
to  receive." 

8.  His  patience  and  perseverance :  "  None  of 
these  things  move  me,  neither  count  i  my  life  dear 
unto  me,  so  that  i  might  finish  my  course  with  joy, 
and  the  ministry  which  i  have  received  of  the  lord 
Jesus." 

9.  His  prayerfulness :   "  I  commend  you  to  God 

AND  TO  THE  WORD  OF  HIS  GRACE,  WHICH  IS  ABLE  TO 
BUILD  YOU  UP,  AND  TO  GIVE  YOU  AN  INHERITANCE  AMONG 
ALL  THEM  WHICH  ARE   SANCTIFIED." 

10.  His  purity   of  conscience :    "  Wherefore   I 

TAKE  YOU  TO  RECORD  THIS  DAY,  THAT  I  AM  PURE  FROM 
THE  BLOOD  OF  ALL  MEN." 

Write  all  this  upon  your  hearts,  and  it  will  do 
yourselves  and  the  church  more  good  than  twenty 
years'  study  of  those  lower  things,  which,  though 
they  may  get  you  greater  applause  in  the  world,  yet, 
if  separated  from  these,  they  will  make  you  but  as 
"  sounding  brass,  and  a  tinkling  cymbal." 

The  great  advantage  of  ministers  having  a  sincere 
heart  is  this,  that  Grod  and  glory,  and  the  salvation  of 
souls,  are  their  very  end ;  and  where  that  end  is  truly 
intended,  no  labor  or  suffering  will  stop  them,  or  turn 
them  back  ;  for  a  man  must  have  his  end  whatever 
it  cost  him.  Whatever  he  forgets,  he  will  still  retain 
this  lesson  :  "  One  thing  is  needful,  Seek  ye  first 

THE  KINGDOM  OF   GrOD  AND  HIS  RIGHTEOUSNESS."       Hence 

he  says,  "  Necessity  is  laid  upon  me,  yea,  woe  is  unto 

me,  if  I  preach  not  the  gospel."     This  is  it  that  will 

14* 


322  »         THE   REFORMED  PASTOR. 

most  effectually  make  easy  all  our  labors,  and  make 
light  all  our  burdens,  and  make  tolerable  all  our  suf- 
ferings, and  cause  us  to  venture  on  any  hazards,  if 
we  may  only  win  souls  to  Christ.  That  which  I  once 
made  the  motto  of  my  colors  in  another  warfare,  I 
desire  may  be  still  before  my  eyes  in  this ;  which  yet, 
according  to  my  intentions,  is  not  altogether  another. 
On  one  side,  "  He  that  saveth  his  life,  shall  lose  it;" 
on  the  other,  "  Nee  propter  vitam  vivendi  perdere 
causas" — (Nor,  for  the  sake  of  life,  sacrifice  the  ends 
of  living.)  He  who  knoweth  that  he  serveth  a  Clod 
that  will  never  suffer  any  man  to  be  a  loser  by  him, 
need  not  fear  what  hazards  he  runs  in  his  cause;  and 
he  who  knows  that  he  seeks  a  prize  which,  if  obtain- 
ed, will  infinitely  overbalance  his  cost,  may  boldly 
engage  his  whole  estate  on  it,  and  sell  all  to  purchase 
so  rich  a  pearl.  Well,  brethren,  I  will  spend  no  more 
words  in  exhorting  wise  merchants  to  such  a  bargain, 
nor  telling  teachers  themselves  such  common  truths  ; 
and  if  I  have  already  said  more  than  is  necessary,  I 
shall  be  glad.  I  hope  I  may  now  take  it  for  granted, 
that  you  are  resolved  on  the  utmost  diligence  and 
fidelity  in  the  work  ;  and,  on  this  supposition,  I  shall 
now  proceed  to  give  you  some  directions  for  the  suc- 
cessful prosecution  of  it. 

SECTION     III.       DIRECTIONS     FOR     THIS     DUTY. 

It  is  so  important  a  work  which  we  have  before 
us,  that  it  is  a  thousand  pities  it  should  be  destroyed 
in  the  birth,  and  perish  in  our  hands.  And  though  I 
know  that  we  have  a  knotty  generation  to  deal  with, 
and  that  it  is  past  the  power  of  any  of  us  to  change  a 


PERSONAL   INSTRUCTION.  323 

carnal  heart  without  the  effectual  operation  of  the 
Holy  Ghost ;  yet  it  is  so  usual  with  God  to  work  by 
means,  and  to  bless  the  right  endeavors  of  his  ser- 
vants, that  I  cannot  fear  but  great  things  will  be  ac- 
complished, and  a  wonderful  blow  will  be  given  to 
the  kingdom  of  darkness  by  this  work,  if  it  do  not 
miscarry  through  the  fault  of  the  ministers  them- 
selves. The  main  danger  arises  from  the  want  either 
of  diligence  or  of  skill.  Of  the  former,  I  have  spoken 
much  already.  As  to  the-latter,  I  am  so  conscious  of 
my  own  unskilfulness,  that  I  am  far  from  imagining 
that  I  am  fit  to  give  directions  to  any  but  the  younger 
and  more  inexperienced  of  the  ministry  ;  and  there- 
fore I  expect  so  much  justice  in  your  interpretation 
of  what  I  say,  as  that  you  will  suppose  me  now  to 
speak  to  none  but  such.  But  yet  something  I  shall 
say,  and  not  pass  over  this  part  in  silence,  because 
the  number  of  such,  is  so  great ;  and  I  am  apprehen- 
sive that  the  welfare  of  the  church  and  nation  doth 
so  much  depend  on  the  right  management  of  this 
work. 

The  points  as  to  which  you  need  to  be  solicitous, 
are  these  two: 

To  bring  your  people  to  consent  to  this  course  of 
private  instruction  ;  for,  if  they  will  not  come  to  you, 
or  allow  you  to  come  to  them,  what  good  can  they 
receive  ? 

And  to  do  the  work  in  such  a  manner  as  will  tend 
to  the  success  of  it. 

Article   I.    Some   directions   for   bringing  your 

PEOPLE  TO  SUBMIT  TO  THIS  COURSE  OF  INSTRUCTION. 


324  THE  REFORMED  PASTOR. 

1.  The  chief  means  of  this  is,  for  a  minister  so  to 
conduct  himself  in  the  general  course  of  his  life  and 
ministry,  as  to  convince  his  people  of  his  ability,  sin- 
cerity, and  unfeigned  love  to  them.  For  if  they  take 
him  to  be  ignorant,  they  will  despise  his  instructions, 
and  think  themselves  as  wise  as  he  ;  and  if  they  think 
him  self-seeking  or  hypocritical,  and  one  that  doth 
not  mean  as  he  saith,  they  will  suspect  all  he  says 
and  does  for  them,  and  will  not  regard  him.  Where- 
as, if  they  are  convinced  that  he  understandeth  what 
he  doth,  and  have  high  thoughts  of  his  abilities,  they 
will  reverence  him,  and  the  more  easily  stoop  to  his 
advice  ;  and  when  they  are  persuaded  of  his  upright- 
ness, they  will  the  less  suspect  his  motions  ;  and  when 
they  perceive  that  he  intendeth  no  private  ends  of  his 
own,  but  merely  their  good,  they  will  the  more  readily 
be  persuaded  by  him.  And  because  those  to  whom  I 
write  are  supposed  to  be  none  of  the  most  able  min- 
isters, and  may  therefore  despair  of  being  reverenced 
for  their  parts,  I  would  say  to  them,  You  have  the 
more  need  to  study  and  labor  for  their  increase ;  and 
that  which  you  want  in  ability,  must  be  made  up  in 
other  qualifications,  and  then  your  advice  may  be  as 
successful  as  others'. 

If  ministers  were  content  to  purchase  an  interest 
in  the  affections  of  their  people  at  the  dearest  rates 
to  their  own  flesh,  and  would  condescend  to  them, 
and  be  familiar  and  affectionate  and  prudent  in  their 
carriage,  and  abound,  according  to  their  ability,  in 
good  works,  they  might  do  much  more  with  their 
people  than  ordinarily  they  do  ;  not  that  we  should 
much  regard  an  interest  in  them  for  our  own  sakes, 


PERSONAL  INSTRUCTION.  325 

but  that  we  may  be  more  capable  of  promoting  the 
interest  of  Christ,  and  of  farthering  their  salvation. 
Were  it  not  for  their  own  sakes,  it  were  no  great  mat- 
ter whether  they  love  or  hate  us ;  but  what  com- 
mander can  do  any  great  service  with  an  army  that 
hates  him  ?  And  how  can  we  think  that  they  will 
much  regard  our  counsel,  while  they  abhor  or  disre- 
gard the  persons  that  give  it  them  ?  Labor,  there- 
fore, for  some  competent  interest  in  the  estimation 
and  affection  of  your  people,  and  then  you  may  the 
better  prevail  with  them. 

But  some  perhaps  will  say,  What  should  a  minis- 
ter do  who  finds  he  hath  lost  the  affections  of  his  peo- 
ple ?  To  this  I  answer,  If  they  be  so  vile  a  people, 
that  they  hate  him  not  for  any  weakness  or  miscon- 
duct of  his,  but  merely  for  endeavoring  their  good, 
and  would  hate  any  other  that  should  do  his  duty, 
then  must  he,  with  patience  and  meekness,  continue 
to  "  instruct  those  that  oppose  themselves,  if  God  per- 
adventure  will  give  them  repentance  to  the  acknow- 
ledgment of  the  truth."  But  if  it  be  on  account  of 
any  weakness  of  his,  or  difference  about  lesser  opin- 
ions, or  prejudice  against  his  own  person,  let  him  first 
try  to  remove  the  prejudice  by  all  lawful  means ;  and 
if  he  cannot,  let  him  say  to  them,  "  It  is  not  for  my- 
self, but  for  you  that  I  labor ;  and  therefore,  seeing 
that  you  will  not  obey  the  word  from  me,  I  desire 
that  you  will  agree  to  accept  of  some  other  that  may 
do  you  that  good  which  I  cannot ;"  and  so  leave  them, 
and  try  whether  another  man  may  not  be  fitter  for 
them,  and  he  fitter  for  another  people.  For  an  ingen- 
uous man  can  hardly  stay  with  a  people  against  their 


326  THE   REFORMED  PASTOR. 


wills;  and  a  sincere  man  can  still  more  hardly,  for 
any  benefit  of  his  own,  remain  in  a  place  where  he 
is  likely  to  be  unprofitable,  and  to  hinder  the  good 
which  they  might  receive  from  another  man,  who 
hath  the  advantage  of  a  general  interest  in  their 
affection  and  esteem. 

2.  Supposing  this  general  preparation,  the  next 
thing  to  be  done  is,  to  use  the  most  effectual  means 
to  convince  them  of  the  benefit  and  necessity  of  this 
course  to  their  own  souls.  The  way  to  win  the  con- 
sent of  people  to  any  thing  that  you  propose,  is  to 
prove  that  it  is  profitable  for  them.  You  must  there- 
fore preach  to  them  some  powerful  convincing  ser- 
mons to  this  purpose  beforehand,  and  show  them  the 
benefit  and  necessity  of  knowledge  of  divine  truths  in 
general,  and  of  knowing  the  first  principles  in  partic- 
ular ;  and  that  the  aged  have  the  same  duty  and  need 
as  others,  and  in  some  respects  much  more  ;  e.  g., 
from  Heb.  5  :  12.  "  For  when  for  the  time  ye  ought 
to  be  teachers,  ye  have  need  that  one  teach  you  again 
which  be  the  first  principles  of  the  oracles  of  Grod ; 
and  are  become  such  as  have  need  of  milk,  and  not 
of  strong  meat,"  which  affordeth  us  many  observa- 
tions suitable  to  our  present  object.     As, 

That  G-od's  oracles  must  be  a  man's  lessons. 

That  ministers  must  teach  these,  and  people  must 
learn  them  from  them. 

That  the  oracles  of  Grod  have  some  fundamental 
principles,  which  all  must  know  who  wish  to  be 
saved. 

That  these  principles  must  be  first  learned :  that 
is  the  right  order. 


PERSONAL  INSTRUCTION.  327 

That  it  may  be  reasonably  expected  that  people 
should  thrive  in  knowledge  according  to  the  means 
of  instruction  which  they  possess ;  and  if  they  do  not, 
it  is  their  great  sin. 

That  if  any  have  lived  long  in  the  church,  under 
the  means  of  knowledge,  and  yet  are  ignorant  of  these 
first  principles,  they  have  need  to  be  yet  taught  them, 
how  old  soever  they  may  be. 

All  this  is  plain  from  the  text ;  whence  we  have 
a  fair  opportunity,  by  many  clear,  convincing  reasons, 
to  show  them,  first,  the  necessity  of  knowing  God's 
oracles;  second,  and  more  especially  of  the  fundamen- 
tal principles ;  third,  and  particularly  for  the  aged, 
who  have  sinfully  lost  so  much  time  already,  and 
have  so  long  promised  to  repent  when  they  were  old — 
who  should  be  teachers  of  the  young,  and  whose  igno- 
rance is  a  double  sin  and  shame — who  have  now  so 
little  time  in  which  to  learn,  and  are  so  near  to  death 
and  judgment,  and  who  have  souls  to  save  or  lose  as 
well  as  others.  Convince  them  how  impossible  it  is 
to  go  the  way  to  heaven  without  knowing  it,  when 
there  are  so  many  difficulties  and  enemies  in  the 
way  ;  and  when  men  cannot  do  their  worldly  business 
without  knowledge,  nor  learn  a  trade  without  an  ap- 
prenticeship. Convince  them  what  a  contradiction  it 
is  to  be  a  Christian,  and  yet  to  refuse  to  learn ;  for 
what  is  a  Christian  but  a  disciple  of  Christ  ?  And 
how  can  he  be  a  disciple  of  Christ  that  refuseth  to  be 
taught  by  him  ?  And  he  that  refuseth  to  be  taught 
by  his  ministers,  refuseth  to  be  taught  by  him ;  for 
Christ  will  not  come  down  from  heaven  again  to 
teach  them  by  his  own  mouth,  but  hath  appointed 


328  THE  REFORMED  PASTOR. 

his  ministers  to  keep  school  and  teach  them  under 
him.  To  say,  therefore,  that  they  will  not  be  taught 
by  his  ministers,  is  to  say  they  will  not  be  taught  by 
Christ ;  and  that  is  to  say  they  will  not  be  his  disci- 
ciples,  or  are  not  Christians. 

Make  them  understand  that  it  is  not  an  arbitrary 
business  of  our  own  devising  and  imposing;  but  that 
necessity  is  laid  upon  us,  and  that  if  we  look  not  to 
every  member  of  the  flock,  according  to  our  ability, 
they  may  perish  in  their  iniquity,  but  their  blood  will 
be  required  at  our  hand.  Show  them  that  it  is  God, 
and  not  we,  who  is  the  contriver  and  imposer  of  the 
work ;  and  that  therefore  they  blame  Grod  more  than 
us  in  accusing  it.  Ask  them,  would  they  be  so  cruel 
to  their  minister  as  to  wish  him  to  cast  away  his  own 
soul,  knowingly  and  wilfully,  for  fear  of  troubling 
them  by  trying  to  hinder  their  damnation.  Ac- 
quaint them  fully  with  the  nature  of  the  ministerial 
office,  and  the  church's  need  of  it — how  it  consisteth 
in  teaching  and  guiding  all  the  flock  ;  and  that,  as 
they  must  come  to  the  congregation  as  scholars  to 
school,  so  must  they  be  content  to  give  an  account  of 
what  they  have  learned,  and  to  be  further  instructed, 
man  by  man.  Let  them  know  what  a  tendency  this 
hath  to  their  salvation ;  what  a  profitable  improve- 
ment it  will  be  of  their  time ;  and  how  much  vanity 
and  evil  it  will  prevent.  And  when  they  once  find 
that  it  is  for  their  own  good,  they  will  the  more 
easily  yield  to  it. 

3.  When  this  is  done,  it  will  be  very  necessary 
that  we  give  one  of  the  catechisms  to  every  family  in 
the  parish,  whether  rich  or  poor,  that  so  they  may  be 


PERSONAL  INSTRUCTION.  329 

without  excuse ;  for  if  you  leave  it  to  themselves  to 
purchase  them,  perhaps  the  half  of  them  will  not  get 
them ;  whereas,  when  they  have  copies  put  into  their 
hands,  the  receiving  of  them  will  be  a  kind  of  engage- 
ment to  use  them.  As  to  the  delivery  of  them,  the 
best  way  is,  for  the  minister  first  to  give  notice  in 
the  congregation  that  they  shall  be  brought  to  their 
houses,  and  then  to  go  himself  from  house  to  house 
and  deliver  them,  and  take  the  opportunity  of  per- 
suading them  to  the  work  ;  and  as  he  goes  round,  to 
take  a  list  of  all  the  persons  who  have  come  to  years 
of  discretion  in  the  several  families,  that  he  may  know 
whom  he  has  to  take  care  of  and  instruct,  and  whom 
he  has  to  expect  when  it  cometh  to  their  turn.  I 
have  formerly,  in  distributing  some  other  books  among 
my  people,  desired  every  family  to  call  for  them ;  but 
I  found  more  confusion  and  uncertainty  in  that  way, 
and  now  adopt  this,  as  the  better  method.  But  in 
small  congregations  either  way  may  do. 

As  to  the  expense  of  the  books,  if  the  minister  be 
able,  it  will  be  well  for  him  to  bear  it :  if  not,  the  best 
affected  among  the  richer  class  of  his  people  should 
bear  it  among  them.  Or,  on  a  day  of  humiliation, 
in  preparation  for  the  work,  let  the  collection  that  is 
usually  made  be  employed  in  purchasing  books,  and 
the  people  be  desired  to  be  more  liberal  than  ordinary ; 
and  what  is  wanting,  the  well-affected  to  the  work 
may  make  up. 

As  to  the  order  of  proceeding,  it  will  be  necessary 
that  we  take  the  people  in  order,  family  by  family, 
beginning  a  month  or  six  weeks  after  the  delivery  of 
the  books,  that  they  may  have  time  to  study  them. 


330  THE   REFORMED   PASTOR. 

And  thus,  taking  them  in  common,  they  will  be  the 
more  willing  to  come,  and  the  backward  will  be  the 
more  ashamed  to  keep  off. 

4.  Be  sure  that  you  deal  gently  with  them,  and 
take  off  all  discouragements  as  effectually  as  you  can. 

Tell  them  publicly,  that  your  reasons  for  offering 
them  the  catechism  you  recommend,  were  its  brevity 
and  fulness,  that  you  might  give  them  as  much  as 
possible  in  few  words,  and  so  make  their  work  more 
easy.  Or  if  any  of  them  would  rather  learn  some  other 
evangelical  catechism,  let  them  have  their  choice. 

As  for  the  old  people,  who  are  of  weak  memories, 
and  not  likely  to  live  long  in  the  world,  and  who 
complain  that  they  cannot  remember  the  words,  tell 
them  that  you  do  not  expect  them  to  perplex  their 
minds  about  it,  but  to  hear  it  often  read  over,  and  to 
see  that  they  understand  it,  and  to  get  the  matter 
into  their  minds  and  hearts,  and  then  they  may  be 
borne  with,  though  they  remember  not  the  words. 

5.  Let  your  dealing  with  those  you  begin  with  be 
so  gentle,  convincing,  and  winning,  that  the  report  of 
it  may  be  .an  encouragement  to  others.  And  if  all  this 
will  not  serve  to  bring  any  particular  persons  to  sub- 
mit, do  not  cast  them  off ;  but  go  again  and  again  to 
them  and  expostulate  with  them,  and  learn  what 
their  reasons  are,  and  convince  them  of  the  sinful- 
ness and  danger  of  their  neglect  of  the  help  that  is 
offered  them.  A  soul  is  so  precious,  that  we  should 
not  lose  one  for  want  of  labor,  but  follow  them  while 
there  is  any  hope,  and  not  give  them  up  as  desperate 
till  there  be  no  remedy.  Before  we  give  them  over, 
let  us  try  the  utmost,  that  we  may  have  the  experi- 


PERSONAL  INSTRUCTION.  331 

ence  of  their  obstinate  contempt  to  warrant  our  for- 
saking them  :  charity  beareth  and  waiteth  long. 

Article  II.  Having  used  these  means  to  procure 
them  to  come  and  submit  to  your  instructions,  we 
are  next  to  consider  how  you  may  deal  most  effect- 
ually with  them  in  the  work.  And  again  I  must 
say,  that  I  think  it  an  easier  matter  by  far  to  com- 
pose and  preach  a  good  sermon,  than  to  deal  rightly 
with  an  ignorant  man  for  his  instruction  in  the  more 
essential  principles  of  religion.  As  much  as  this 
work  is  contemned  by  some,  I  doubt  not  it  will  try 
the  gifts  and  spirit  of  ministers,  and  show  you  the 
difference  between  one  man  and  another  more  fully 
than  preaching  will  do.  And  here  I  shall,  as  fitting 
my  purpose,  transcribe  the  words  of  a  most  learned, 
orthodox,  and  godly  man,  Archbishop  Usher,  in  his 
sermon  before  King  James,  at  Wansted,  on  Ephes. 
4 :  13 :  "  Your  majesty's  care  can  never  be  sufficiently 
commended,  in  taking  order  that  the  chief  heads  of 
the  catechism  should,  in  the  ordinary  ministry,  be 
diligently  propounded  and  explained  unto  the  people 
throughout  the  land ;  which  I  wish  were  as  duly 
executed  everywhere,  as  it  was  piously  by  you  in- 
tended. Great  scholars  possibly  may  think,  that  it 
stand eth  not  so  well  with  their  credit  to  stoop  thus 
low,  and  to  spend  so  much  of  their  time  in  teaching 
these  rudiments  and  first  principles  of  the  doctrine  of 
Christ ;  but  they  should  consider,  that  the  laying  of 
the  foundation  skilfully,  as  it  is  the  matter  of  great- 
est importance  in  the  whole  building,  so  is  it  the  very 
masterpiece  of  the  wisest  builder.     '  According  to  the 


332  THE   REFORMED  PASTOR. 

grace  of  God  which  is  given  unto  me,  as  a  wise  mas- 
ter-builder, I  have  laid  the  foundation,'  saith  the  great 
apostle.  And  let  the  learnedst  of  us  all  try  it  when- 
ever we  please,  we  shall  find,  that  to  lay  this  ground- 
work rightly — that  is,  to  apply  ourselves  to  the  capa- 
city of  the  common  auditory,  and  to  make  an  ignorant 
man  to  understand  these  mysteries  in  some  good 
measure — will  put  us  to  the  trial  of  our  skill,  and 
trouble  us  a  great  deal  more,  than  if  we  were  to  dis- 
cuss a  controversy,  or  handle  a  subtile  point  of  learn- 
ing in  the  schools.  Yet  Christ  did  give,  as  well  his 
apostles  and  prophets  and  evangelists,  as  his  ordinary 
pastors  and  teachers,  to  bring  us  all,  both  learned  and 
unlearned,  unto  the  unity  of  this  faith  and  know- 
ledge ;  AND  THE  NEGLECTING  OF  THIS,  IS  THE  FRUS- 
TRATING  OF    THE   WHOLE    WORK   OF   THE   MINISTRY.        For, 

let  us  preach  ever  so  many  sermons  to  the  people,  our 
labor  is  but  lost,  as  long  as  the  foundation  is  unlaid, 
and  the  first  principles  untaught,  upon  which  all 
other  doctrine  must  be  builded," 

The  directions  which  I  think  it  necessary  to  give 
for  the  right  managing  of  the  work,  are  the  fol- 
lowing : 

1.  When  your  people  come  to  you,  one  family  or 
more,  begin  with  a  brief  preface,  to  mollify  their 
minds,  and  to  remove  all  offence,  unwillingness,  or 
discouragement,  and  to  prepare  them  for  receiving 
your  instructions.  "  My  friends,"  you  may  say,  "  it 
may  perhaps  seem,  to  some  of  you,  an  unusual  and  a 
troublesome  business  that  I  put  you  upon ;  but  I 
hope  you  will  not  think  it  needless  ;  for  if  I  had 
thought  so,  I  would  have  spared  both  you  and  myself 


PERSONAL  INSTRUCTION.  333 

this  labor.  But  my  conscience  hath  told  me,  yea, 
God  hath  told  me  in  his  word  so  solemnly,  what  it  is 
to  have  the  charge  of  souls,  and  how  the  blood  of 
them  that  perish  will  be  required  at  the  hands  of  a 
minister  that  neglecteth  them,  that  I  dare  not  be 
guilty  of  it  as  I  have  hitherto  been.  Alas,  all  our 
business  in  this  world  is  to  get  well  to  heaven ;  and 
God  hath  appointed  us  to  be  guides  to  his  people,  to 
help  them  safe  thither.  If  this  be  well  done,  all  is 
done ;  and  if  this  be  not  done,  we  are  for  ever 
undone.  The  Lord  knows  how  short  a  time  you  and 
I  may  be  together ;  and  therefore  it  concerns  us  to 
do  what  we  can  for  our  own  and  your  salvation, 
before  we  leave  you,  or  you  leave  the  world.  All 
other  business  in  the  world  is  but  as  toys  and  dreams 
in  comparison  of  this.  The  labors  of  your  calling 
are  but  to  prop  up  a  cottage  of  clay,  while  your 
souls  are  hastening  to  death  and  judgment,  which 
may  even  now  be  near  at  hand.  I  hope,  therefore, 
you  will  be  glad  of  help  in  so  needful  a  work,  and 
not  think  it  much  that  I  put  you  to  this  trouble, 
when  the  trifles  of  the  world  cannot  be  got  with 
much  greater  trouble."  This,  or  something  to  this 
purpose,  may  tend  to  make  them  more  willing  to 
hear  you,  and  receive  instruction,  and  to  give  you 
some  account  of  their  knowledge  and  practice. 

2.  When  you  have  spoken  thus  to  them  all,  take 
them  one  by  one,  and  deal  with  them  as  far  as  you 
can  in  private,  out  of  the  hearing  of  the  rest ;  for 
some  cannot  speak  freely  before  others,  and  some 
will  not  endure  to  be  questioned  before  others,  be- 
cause they  think  that  it  will  tend  to  their  shame  to 


334  THE   REFORMED  PASTOR. 

have  others  hear  their  answers ;  and  some  persons 
that  can  make  better  answers  themselves,  will  be 
ready,  when  they  are  gone,  to  talk  of  what  they 
heard,  and  to  disgrace  those  that  speak  not  so  well 
as  themselves ;  and  so  people  will  be  discouraged, 
and  persons  who  are  backward  to  the  exercise  will 
have  pretences  to  forbear  and  forsake  it,  and  to  say, 
they  will  not  come  to  be  made  a  scorn  and  a  laugh- 
ing-stock. You  must,  therefore,  be  very  careful  to 
prevent  all  these  inconveniences.  But  the  main  rea- 
son is,  as  I  find  by  experience,  people  will  better  take 
plain  close  dealing  about  their  sin  and  misery  and 
duty,  when  you  have  them  alone,  than  they  will 
before  others ;  and  if  you  have  not  an  opportunity  to 
set  home  the  truth,  and  to  deal  freely  with  their  con- 
sciences, you  will  frustrate  all.  If,  therefore,  you 
have  a  convenient  place,  let  the  rest  stay  in  one  room 
while  you  confer  with  each  person  by  himself  in 
another  room;  only,  in  order  to  avoid  scandal,  we 
must  speak  to  the  women  only  in  the  presence  of 
some  others ;  and  if  we  lose  some  advantage  by  this, 
there  is  no  remedy.  It  is  better  to  do  so,  than,  by 
giving  occasion  of  reproach  to  the  malicious,  to  de- 
stroy all  the  work.  Yet  we  may  so  contrive  it,  that 
though  some  others  be  in  the  room,  yet  what  things 
are  less  fit  for  their  observance  may  be  spoken  in  a 
low  voice,  that  they  may  not  hear  it ;  and,  therefore, 
they  may  be  placed  at  the  remotest  part  of  the  room ; 
or,  at  least,  let  none  be  present  but  the  members  of 
the  same  family,  who  are  more  familiar,  and  not  so 
likely  to  reproach  one  another.  And  then,  in  your 
most  rousing  examinations  and  reproofs,  deal  most 


PERSONAL  INSTRUCTION.  335 

with  the  ignorant,  secure,  and  vicious,  that  you  may- 
have  the  clearer  ground  for  your  close  dealing,  and 
that  the  hearing  of  it  may  awaken  the  by-standers, 
to  whom  you  seem  not  so  directly  to  apply  it.  These 
small  things  deserve  attention,  because  they  are  in 
order  to  a  work  that  is  not  small,  and  small  errors 
may  hinder  a  great  deal  of  good. 

3.  Begin  your  work  by  taking  an  account  of 
what  they  have  learned.  Then  choose  out  some  of 
the  weightiest  points,  and  try,  by  further  questions, 
how  far  they  understand  them.  And  therein  be  care- 
ful of  the  following  things  : 

That  you  do  not  begin  with  less  necessary  points, 
but  with  those  which  they  themselves  may  perceive 
are  of  highest  importance.  For  example :  "What  do 
you  think  becomes  of  men  when  they  die?  What 
shall  become  of  us  after  the  end  of  the  world  ?  Do 
you  believe  that  you  have  any  sin ;  or  that  you  were 
born  with  sin  ?  What  doth  every  sin  deserve  ?  What 
remedy  hath  G-od  provided  for  the  saving  of  sinful, 
miserable  souls  ?  Hath  any  one  suffered  for  our  sins 
in  our  stead  ;  or  must  we  suffer  for  them  ourselves  ? 
Who  are  they  that  God  will  pardon  ;  and  who  shall 
be  saved  by  the  blood  of  Christ  ?  What  change  mast 
be  made  on  all  who  shall  be  saved  ;  and  how  is  this 
change  effected  ?  Wherein  lies  our  chief  happiness  ? 
And  what  is  it  that  our  hearts  must  be  most  set 
upon? 

Beware  of  asking  them  nice,  or  needless,  or 
doubtful,  or  very  difficult  questions,  though  about 
those  matters  that  are  of  greatest  weight  in  them- 
selves.    Some  self-conceited  persons  will  be  as  busy 


336  THE   REFORMED  PASTOR. 

with  such  questions  which  they  cannot  answer  them- 
selves, and  as  censorious  of  the  poor  people  that 
cannot  answer  them,  as  if  life  and  death  depended 
on  them. 

So  contrive  your  questions,  that  they  may  per- 
ceive what  you  mean,  and  that  it  is  not  a  nice  defini- 
tion, but  simply  a  solution  that  you  expect ;  and  seek 
not  after  words,  but  things,  and  even  leave  them  to  a 
bare  yes,  or  no,  or  the  mere  election  of  one  of  the  two 
descriptions  which  you  yourself  may  have  proposed. 
For  example  :  What  is  God  ?  Is  he  made  of  flesh 
and  blood  as  we  are  ;  or  is  he  an  invisible  Spirit  ?  Is 
he  a  man,  or  is  he  not?  Had  he  any  beginning? 
Can  he  die  ?  What  is  faith  ?  Is  it  a  believing  all 
the  word  of  God  ?  What  is  it  to  believe  in  Christ  ? 
Is  it  the  same  thing  as  to  become  a  true  Christian ; 
or  to  believe  that  Christ  is  the  Saviour  of  sinners, 
and  to  trust  in  him,  as  your  Saviour,  to  pardon,  sanc- 
tify, govern,  and  glorify  you  ?  What  is  repentance  ? 
Is  it  only  to  be  sorry  for  sin  ;  or  is  it  the  change  of 
the  mind  from  sin  to  God,  and  a  forsaking  of  it  ? 

4.  When  you  perceive  that  they  do  not  understand 
the  meaning  of  your  question,  you  must  draw  out 
their  answer  by  an  equivalent,  or  expository  question ; 
or,  if  that  will  not  do,  you  must  frame  the  answer 
into  your  question,  and  require  in  reply,  but  yes,  or 
no.  I  have  often  asked  some  very  ignorant  people, 
How  do  you  think  that  your  sins,  which  are  so  many 
and  so  great,  can  be  pardoned  ?  And  they  tell  me, 
by  their  repenting,  and  amending  their  lives  ;  and 
never  mention  Jesus  Christ.  I  ask  them  farther, 
But  do  you  think  that  your  amendment  can  make 


PERSONAL  INSTRUCTION.  337 

God  any  satisfaction  for  the  sin  that  is  past?  They 
will  answer,  We  hope  so,  or  else  we  know  not  what 
will.  One  would  think  that  these  men  had  no 
knowledge  of  Christ  at  all,  since  they  make  no  men- 
tion of  him ;  and  some  I  indeed  find  have  no  know- 
ledge of  him ;  and  when  I  tell  them  the  history  of 
Christ,  and  what  he  is  and  did  and  suffered,  they 
stand  wondering  at  it,  as  a  strange  thing ;  and  some 
say  they  never  heard  this  much  before,  nor  knew  it, 
though  they  came  to  church  every  Lord's  day.  But 
some,  I  perceive,  give  such  answers  because  they 
understand  not  the  scope  of  my  question;  but  sup- 
pose that  I  take  Christ's  death  for  granted,  and  that 
I  only  ask  them,  what  shall  make  God  satisfac- 
tion, as  their  part  under  Christ — though  in  this  also 
they  discover  sad  ignorance.  And  when  I  ask  them, 
whether  their  good  deeds  can  merit  any  thing  from 
God,  they  answer,  No;  but  they  hope  God  will 
accept  them.  And  if  I  ask  further,  "  Can  you  be 
saved  without  the  death  of  Christ?"  they  say,  "No." 
And  if  I  ask  still  further,  "What  hath  he  done  or 
suffered  for  you?"  they  will  say,  "He  died  for  us;" 
or,  "He  shed  his  blood  for  us;"  and  will  profess  that 
they  place  their  confidence  in  that  for  salvation. 
Many  men  have  that  in  their  minds  which  is  not  ripe 
for  utterance,  and  through  an  imperfect  education 
and  disuse,  they  are  strangers  to  the  expression  of 
those  things  of  which  they  yet  have  some  conception. 
And,  by  the  way,  you  may  here  see  reason  why  you 
should  deal  very  tenderly  with  the  common  people, 
for  matter  of  knowledge  and  defect  of  expression,  if 
they  are  teachable  and  tractable,  and  willing  to  use 

Ref.  Paslor.  1  5 


338  THE   REFORMED  PASTOR. 

the  means;  for  many,  even  ancient  godly  persons, 
cannot  express  themselves  with  any  tolerable  pro- 
priety, nor  yet  learn  when  expressions  are  put  into 
their  mouths.  Some  of  the  most  pious,  experienced, 
approved  Christians  that  I  know,  aged  people,  com- 
plain to  me,  with  tears,  that  they  cannot  learn  the 
words  of  a  catechism;  and  when  I  consider  their  ad- 
vantages— that  they  have  enjoyed  the  most  excellent 
helps,  in  constant  duty  and  in  the  best  company,  for 
forty,  fifty,  or  sixty  years  together — it  teacheth  me 
what  to  expect  from  poor  ignorant  people,  who  never 
had  such  company  and  converse  for  one  year  or  week, 
and  not  to  reject  them  so'  hastily  as  some  hot  and  too 
high  professors  would  have  us  do. 

If  you  find  them  at  a  loss,  and  unable  to  answer 
your  questions,  do  not  drive  them  too  hard  or  too  long 
with  question  after  question,  lest  they  conceive  you 
intend  only  to  puzzle  them  and  disgrace  them;  but 
when  you  perceive  that  they  cannot  answer,  step  in 
yourself  and  take  the  burden  off  them,  and  answer 
the  question  yourselves;  and  do  it  thoroughly  and 
plainly,  and  give  a  full  explanation  of  the  whole 
truth  to  them,  that  by  your  teaching  they  may  be 
brought  to  understand  it  before  you  leave  them.  And 
herein  it  is  commonly  necessary  that  you  fetch  up 
the  matter  from  its  first  principles,  and  take  it  in 
order,  till  you  come  to  the  point  in  question. 

5.  When  you  have  done  what  you  see  cause  for  in 
the  trial  of  their  knowledge,  proceed  next  to  instruct 
them  yourselves,  and  this  must  be  according  to  their 
several  capacities.  If  it  be  a  professor  that  under- 
standeth  the  fundamental  principles  of  religion,  fall 


PERSONAL  INSTRUCTION.  339 

upon  somewhat  which  you  perceive  that  he  most 
needeth,  either  explaining  further  some  of  the  myste- 
ries of  the  gospel,  or  laying  the  grounds  of  some  duty 
which  he  may  doubt  of,  or  showing  the  necessity  of 
what  he  neglecteth,  or  pointing  out  his  sins  or  mis- 
takes, as  may  be  most  convincing  and  edifying  to 
him.  If,  on  the  other  hand,  it  be  one  who  is  grossly 
ignorant,  give  him  a  plain,  familiar  recital  of  the  sum 
of  the  Christian  faith  in  a  few  words,  thus:  "You 
must  know  that  from  everlasting  there  was  one  God, 
who  had  no  beginning  and  wilLhave  no  end ;  who  is 
not  a  body  as  we  are,  but  a  most  pure  spiritual  being, 
that  knoweth  all  things,  and  can  do  all  things,  and 
hath  all  goodness  and  blessedness  in  himself.  This 
God  is  but  one,  but  yet  three  persons,  the  Father,  the 
Son,  and  Holy  Ghost,  in  a  manner  that  is  above  our 
understanding.  And  you  must  know  that  this  One 
God  did  make  all  the  world  by  his  word ;  the  heavens 
he  made  to  be  the  place  of  his  glory,  and  a  multitude 
of  holy  angels  to  serve  him.  But  some  of  these  did, 
by  pride  or  some  other  sin,  fall  from  their  high  estate, 
and  are  become  devils,  and  shall  be  miserable  for 
ever.  When  he  had  created  the  earth,  he  made  man, 
as  his  noblest  creature  here  below,  even  one  man  and 
one  woman,  Adam  and  Eve;  and  he  made  them  per- 
fect, without  any  sin,  and  put  them  into  the  garden 
of  Eden,  and  forbade  them  to  eat  of  one  tree  in  the 
garden,  and  told  them  that  if  they  ate  of  it  they 
should  die.  But  the  devil,  who  had  first  fallen  him- 
self, did  tempt  them  to  sin,  and  they  yielded  to  his 
temptation,  and  thus  fell  under  the  curse  of  God's 
law.     But  God,  of  his  infinite  wisdom  and  mercy, 


340  THE   REFORMED  PASTOR. 

did  send  his  own  Son,  Jesus  Christ,  to  be  their  Re- 
deemer, who,  in  the  fulness  of  time,  was  made  man, 
being  born  of  a  virgin  by  the  power  of  the  Holy 
Ghost,  and  lived  on  earth,  among  the  Jews,  about 
thirty-three  years,  during  which  time  he  preached 
the  gospel  himself,  and  wrought  many  miracles  to 
prove  his  doctrine,  healing  the  lame,  the  blind,  the 
sick,  and  raising  the  dead  by  a  word ;  and  in  the  end 
he  was  offered  upon  the  cross,  as  a  sacrifice  for  our 
sins,  to  bear  that  curse  which  we  should  have  borne. 
And  now,  if  sinners  will  but  believe  in  him,  and  re- 
pent of  their  sins,  he  will  freely  pardon  all  that  is 
past,  and  will  sanctify  their  corrupted  nature,  and 
will  at  length  bring  them  to  his  heavenly  kingdom. 
But  if  they  make  light  of  their  sins,  and  of  his  mercy, 
he  will  condemn  them  to  everlasting  misery  in  hell. 
This  gospel  Christ,  having  risen  from  the  dead  on  the 
third  day,  appointed  his  ministers  to  preach  to  all  the 
world  ;  and  when  he  had  given  this  in  charge  to  all 
his  apostles,  he  ascended  up  into  heaven  before  their 
faces,  where  he  is  now  in  glory,  with  God  the  Father, 
in  our  nature.  And  at  the  end  of  this  world  he  will 
come  again  in  our  nature,  and  will  raise  the  dead  to 
life  again,  and  bring  them  all  before  him,  that  they 
may  '  give  an  account  of  all  the  deeds  done  in  the 
body,  whether  they  be  good  or  whether  they  be  evil.' 
If,  therefore,  you  mean  to  be  saved,  you  must  believe 
in  Christ  as  the  only  Saviour  from  the  wrath  to 
come ;  you  must  repent  of  your  sins ;  you  must,  in 
short,  be  wholly  new  creatures,  or  there  will  be  no 
salvation  for  you."  Some  such  short  rehearsal  of  the 
principles  of  religion,  in  the  most  familiar  manner 


PERSONAL  INSTRUCTION.  341 

that  you  can  devise,  with  a  brief  touch  of  application 
in  the  end,  will  be  necessary  when  you  deal  with,  the 
grossly  ignorant.  And  if  you  perceive  they  under- 
stand you  not,  go  over  it  again,  and  ask  them  whether 
they  understand  it,  and  try  to  fix  it  in  their  memo- 
ries. 

6.  Whether  they  be  grossly  ignorant  or  not,  if 
you  suspect  them  to  be  unconverted,  endeavor  next 
to  make  some  prudent  inquiry  into  their  state.  The 
best  and  least  offensive  way  of  doing  this,  will  be  to 
prepare  them  for  the  inquiry,  by  saying  something 
that  may  soften  their  minds,  and  convince  them  of 
the  necessity  of  the  inquiry,  and  then  to  take  occa- 
sion from  some  question  in  the  catechism,  to  touch 
their  conscience.  For  example:  "You  see  that  the 
Holy  G-host  doth,  by  the  word,  enlighten  men's  minds, 
and  soften  and  open  their  hearts,  and  turn  them  from 
the  power  of  Satan  unto  God,  through  faith  in  Christ, 
and  sanctifies  and  makes  them  peculiar  people,  and 
that  none  but  these  shall  be  made  partakers  of  ever- 
lasting life.  Now,  though  I  have  no  desire  needlessly 
to  pry  into  any  man's  secrets,  yet,  because  it  is  the 
office  of  ministers  to  give  advice  to  their  people  in 
matters  of  salvation,  and  because  it  is  so  dangerous 
a  thing  to  be  mistaken  as  to  points  which  involve 
everlasting  life  or  everlasting  death,  I  would  entreat 
you  to  deal  honestly,  and  tell  me  whether  or  not  you 
ever  found  this  great  change  upon  your  own  heart? 
Did  you  ever  find  the  Spirit  of  (rod,  by  the  word, 
come  in  upon  your  understanding  with  a  new  and 
heavenly  life,  which  hath  made  you  a  new  creature? 
The  Lord,  who  seeth  your  heart,  doth  know  whether 


342  THE  REFORMED  PASTOR. 

it  be  so  or  not;  I  pray  you,  therefore,  see  that  you 
speak  the  truth." 

If  he  tell  you  that  he  hopes  he  is  converted — all 
are  sinners — but  he  is  sorry  for  his  sins,  or  the  like, 
then  tell  him  more  particularly,  in  a  few  words,  of 
some  of  the  plainest  marks  of  true  conversion,  and  so 
renew  and  enforce  the  inquiry,  thus:  "Because  your 
salvation  or  damnation  is  involved  in  this,  I  would 
fain  help  you  a  little  in  regard  to  it,  that  you  may 
not  be  mistaken  in  a  matter  of  such  transcendent 
importance,  but  may  find  out  the  truth  before  it  be 
too  late;  for  as  G-od  will  judge  us  impartially,  so  we 
have  his  word  before  us,  by  which  we  may  judge  our- 
selves ;  for  this  word  tells  us  most  certainly  who  they 
are  that  shall  go  to  heaven,  and  who  to  hell.  Now, 
the4  Scripture  tells  us  that  the  state  of  an  unconverted 
man  is  this :  he  seeth  no  great  felicity  in  the  love  and 
communion  of  G-od  in  the  life  to  come,  which  may 
draw  his  heart  thither  from  this  present  world,  but 
he  liveth  to  his  carnal  self,  or  to  the  flesh,  and  the 
main  bent  of  his  life  is,  that  it  may  go  well  with  him 
on  earth  ;  and  that  religion  which  he  hath  is  but  a 
little  by  the  by,  lest  he  should  be  damned  when  he 
can  keep  the  world  no  longer ;  so  that  the  world  and 
the  flesh  are  highest  in  his  esteem,  and  nearest  to  his 
heart,  and  G-od  and  glory  stand  below  them,  and  all 
their  service  of  G-od  is  but  a  giving  him  that  which 
the  world  and  flesh  can  spare.  This  is  the  case  of 
every  unconverted  man ;  and  all  who  are  in  this  case 
are  in  a  state  of  misery.  But  he  that  is  truly  con- 
verted, hath  had  a  light  shining  into  his  soul  from 
God,  which  hath  showed  him  the  greatness  of  his  sin 


personal  instruction:  343 

and  misery,  and  made  it  a  heavy  load  upon  his  soul ; 
and  showed  him  what  Christ  is,  and  what  he  hath 
done  for  sinners,  and  made  him  admire  the  riches  of 
Grod's  grace  in  him.  0  what  glad  news  is  it  to  him, 
that  yet  there  is  hope  for  such  lost  sinners  as  he; 
that  so  many  and  so  great  sins  may  be  pardoned; 
and  that  pardon  is  offered  to  all  who  will  accept  of 
it.  How  gladly  doth  he  entertain  this  message  and 
offer.  And  for  the  time  to  come,  he  resigneth  him- 
self and  all  that  he  hath  to  Christ,  to  be  wholly  his, 
and  to  be  disposed  of  by  him,  in  order  to  the  ever- 
lasting glory  which  he  hath  promised.  He  hath  now 
such  a  sight  of  the  blessed  state  of  the  saints  in  glory, 
that  he  despiseth  all  this  world  as  dross  and  dung  in 
comparison  of  it;  and  there  he  layeth  up  his  happi- 
ness and  his  hopes,  and  takes  all  the  affairs  of  this 
life  but  as  so  many  helps  or  hinderances  in  the  way 
to  that ;  so  that  the  main  care  and  business  of  his  life 
is  to  be  happy  in  the  life  to  come.  This  is  the  case 
of  all  who  are  truly  converted,  and  who  shall  be 
saved.  Now,  is  this  the  case  with  you,  or  is  it  not? 
Have  you  experienced  such  a  change  as  this  upon 
your  soul  ?" 

If  he  say,  he  hopes  he  hath,  descend  to  some  par- 
ticulars, thus:  "I  pray  you,  then,  answer  me  these 
two  or  three  questions.  1.  Can  you  truly  say  that 
all  the  known  sins  of  your  past  life  are  the  grief  of 
your  heart,  and  that  you  have  felt  that  everlasting 
misery  is  due  to  you  for  them  ;  and  that,  under  a 
sense  of  this  heavy  burden,  you  have  felt  yourself  a 
lost  man,  and  have  gladly  entertained  the  news  of  a 
Saviour,  and  cast  your  soul  upon  Christ  alone,  for 


344  THE   REFORMED  PASTOR. 

pardon  by  his  blood  ?  2.  Can  you  truly  say  that  your 
heart  is  so  far  turned  from  sin,  that  you  hate  the  sins 
which  you  once  loved,  and  love  that  holy  life  which 
you  formerly  hated,  and  that  you  do  not  now  live  in 
the  wilful  practice  of  any  known  sin  ?  Is  there  no 
sin  which  you  are  not  heartily  willing  to  forsake, 
whatever  it  cost  you,  and  no  duty  which  you  are  not 
willing  to  perform  ?  3.  Can  you  truly  say,  that  you 
have  so  far  taken  the  everlasting  enjoyment  of  God 
for  your  happiness,  that  it  hath  the  most  of  your 
heart,  of  your  love,  desire,  and  care;  and  that  you 
are  resolved,  by  the  strength  of  divine  grace,  to  let 
go  all  that  you  have  in  the  world  rather  than  hazard 
it,  and  that  it  is  your  daily  and  your  principal  busi- 
ness to  seek  it?  Can  you  truly  say,  that  though 
you  have  your  failings  and  sins,  yet  your  main  care, 
and  the  bent  of  your  whole  life,-  is  to  please  God, 
and  to  enjoy  him  for  ever;  and  that  you  give  the 
world  God's  leavings,  as  it  were,  and  not  God  the 
world's  leavings;  and  that  your  worldly  business  is 
but  as  a  traveller's  seeking  for  provision  in  his  jour- 
ney, and  heaven  is  the  place  that  you  take  for  your 
home?" 

If  he  answer  in  the  affirmative  to  these  questions, 
tell  him  how  great  a  thing  it  is  for  a  man's  heart  to 
abhor  his  sin,  and  to  lay  up  his  happiness  unfeignedly 
in  another  world,  and  to  live  in  this  world  for  another 
that  is  out  of  sight;  and  therefore,  desire  him  to  see 
that  it  be  so  indeed.  Then  turn  to  some  part  of  the 
catechism  which  treats  of  those  duties  which  you 
most  suspect  him  to  omit,  and  ask  him  whether  he 
performs  such  or  such  a  duty ;  as,  for  instance,  prayer 


PERSONAL   INSTRUCTION.  345 

in  his  family,  or  in  private,  and  the  holy  spending  of 
the  Lord's  day. 

I  would,  however,  advise  you  to  be  very  cautious 
how  you  pass  too  hasty  or  absolute  censures  on  any 
you  have  to  do  with ;  because  it  is  not  so  easy  a  mat- 
ter to  discern  a  man  to  be  certainly  graceless,  as 
many  imagine  it  to  be,  and  you  may  do  the  work  in 
hand  as  well  without  such  an  absolute  conclusion  as 
with  it. 

7.  If,  however,  you  have,  either  by  former  dis- 
covery of  gross  ignorance,  or  by  these  latter  inquiries 
into  his  spiritual  state,  discerned  an  apparent  proba- 
bility that  the  person  is  yet  in  an  unconverted  state, 
your  next  business  is,  to  employ  all  your  skill  to 
brin^  his  heart  to  a  sense  of  his  condition.  For 
example:  "Truly,  my  friends,  I  have  no  mind,  the 
Lord  knows,  to  make  your  condition  worse  than  it 
is,  nor  to  occasion  you  any  causeless  fear  or  trouble ; 
but  I  suppose  you  would  account  me  an  insidious 
enemy,  and  not  a  faithful  minister,  if  I  should  flatter 
you,  and  not  tell  you  the  truth.  If  you  seek  a  phy- 
sician in  your  sickness,  you  would  have  him  tell  you 
the  truth,  though  it  were  the  worst — much  more  here. 
For  there  the  knowledge  of  your  disease  may,  by  your 
fears,  increase  it;  but  here  you  must  know  it,  or  else 
you  can  never  be  recovered  from  it.  I  much  fear 
that  you  are  yet  a  stranger  to  the  Christian  life. 
For  if  you  were  a  Christian  indeed,  and  truly  con- 
verted, your  very  heart  would  be  set  on  Grod  and  the 
life  to  come,  and  you  would  make  it  your  chief  busi- 
ness to  prepare  for  everlasting  happiness ;  and  you 
durst  not,  you  would  not,  live  in  any  wilful  sin,  nor 
15* 


346  THE   REFORMED  PASTOR. 

in  the  neglect  of  any  known  duty.  Alas,  what  have 
you  done?  how  have  you  spent  your  time  till  now? 
Did  you  not  know  that  you  had  a  soul  to  be  saved  or 
lost,  and  that  you  must  live  in  heaven  or  in  hell  for 
ever,  and  that  you  had  your  life  and  time  in  this 
world  chiefly  for  the  purpose  of  preparing  for  another? 
Alas,  what  have  you  been  doing  all  your  days  that 
you  are  so  ignorant,  or  so  unprepared  for  death  if  it 
should  now  find  you?  If  you  had  but  as  much  mind 
of  heaven  as  of  earth,  you  would  have  known  more 
of  it,  and  done  more  for  it,  and  inquired  more  dili- 
gently after  it  than  you  have  done.  You  can  learn 
how  to  do  your  business  in  the  world,  and  why  could 
you  not  learn  more  of  the  will  of  Grod,  if  you  had  but 
attended  to  it?  You  have  neighbors  that  could  learn 
more,  tha^  have  had  as  much  to  do  in  the  world  as 
you,  and  who  have  had  as  little  time.  Do  you  think 
that  heaven  is  not  worth  your  labor;  or  that  it  can 
be  had  without  any  care  or  pains,  when  you  cannot 
have  the  trifles  of  this  world  without  them,  and 
when  Grod  had  bid  you  seek  first  his  kingdom  and 
the  righteousness  thereof?  Alas,  my  friends,  what 
if  you  had  died  before  this  hour  in  an  unconverted 
state ;  what  then  had  become  of  you,  and  where  had 
you  now  been?  Alas,  that  you  were  so  cruel  to 
yourselves,  as  to  venture  your  everlasting  state  so 
desperately  as  you  have  done.  "What  did  you  think 
of?  Did  you  not  all  this  while  know  that  you  must 
shortly  die,  and  be  judged  as  you  were  then  found? 
Had  you  any  greater  work  to  do,  or  any  greater  busi- 
ness to  mind,  than  your  everlasting  salvation?  Do 
you  think  that  all  that  you  can  get  in  this  world  will 


PERSONAL  INSTRUCTION.  347 

comfort  you  in  a  dying  hour,  or  purchase  your  salva- 
tion, or  ease  the  pains  of  hell  ?" 

Set  these  things  home  with  a  peculiar  earnestness ; 
for  if  you  get  not  to  the  heart,  you  do  little  or  nothing, 
and  that  which  affecteth  not  is  soon  forgotten. 

8.  Conclude  the  whole  with  a  practical  exhorta- 
tion, which  must  contain  two  parts :  first,  the  duty 
of  believing  in  Christ ;  and  secondly,  of  using  the  ex- 
ternal means  of  grace  for  the  time  to  come,  and  the 
avoiding  of  former  sins.  For  example  :  "  My  friend, 
I  am  heartily  sorry  to  find  you  in  so  sad  a  case,  but 
I  should  be  more  sorry  to  leave  you  in  it ;  and  there- 
fore let  me  entreat  you,  for  the  Lord's  sake,  and  for 
your  own*  sake,  to  regard  what  I  shall  say  to  you  as 
to  the  time  to  come.  It  is  of  the  Lord's  great  mercy 
that  he  did  not  cut  you  off  in  your  unconverted  state, 
and  that  you  have  yet  life  and  time,  and  that  there 
is  a  remedy  provided  for  you  in  the  blood  of  Christ, 
and  that  pardon  and  sanctification  and  everlasting 
life  are  offered  to  you  as  well  as  to  others :  God  hath 
not  left  sinful  man  to  utter  destruction,  as  he  hath 
done  the  devils ;  nor  hath  he  made  any  exception  in 
the  offer  of  pardon  and  everlasting  life  against  you 
any  more  than  against  any  other.  If  you  had  yet 
but  a  bleeding  heart  for  sin,  and  could  come  to  Christ 
believingly  for  recovery,  and  resign  yourselves  to  him 
as  your  Saviour  and  Lord,  and  would  be  a  new  man 
for  the  time  to  come,  the  Lord  would  have  mercy  on 
you  in  the  pardon  of  your  sins,  and  the  everlasting 
salvation  of  your  soul ;  and  I  must  tell  you,  that  as 
it  must  be  the  great  work  of  God's  grace  to  give  you 
such  a  heart,  so,  if  ever  he  mean  to  pardon  and  save 


348  THE  REFORMED  PASTOR. 

you,  he  will  make  this  change  upon  you;  he  will 
make  yon  feel  your  sin  as  the  heaviest  burden  in  the 
world,  as  that  which  is  most  odious  in  itself,  and  hath 
exposed  you  to  his  wrath  and  curse ;  he  will  make 
you  see  that  you  are  a  lost  man,  and  that  there  is 
nothing  for  yon  but  everlasting  damnation,  unless 
you  are  pardoned  by  the  blood  of  Christ,  and  sancti- 
fied by  his  Spirit ;  he  will  make  you  see  the  need  you 
have  of  Christ,  and  how  all  your  hope  and  life  are  in 
him  ;  he  will  make  you  see  the  vanity  of  this  world 
and  all  that  it  can  afford  you,  and  that  all  your  hap- 
piness is  with  G  od,  in  that  everlasting  life  in  heaven, 
where  you  may,  with  the  saints  and  angels,  behold 
his  glory,  and  live  in  his  love,  and  be  employed  in 
his  praises.  Let  me  tell  you,  that  till  this  work  be 
done  upon  you,  you  are  a  miserable  man ;  and  if  you 
die  before  it  is  done,  you  are  lost  for  ever.  Now  you 
have  hope  and  help  before  you,  but  then  there  will 
be  none.  Let  me  therefore  entreat  you,  as  you  love 
your  soul,  first,  that  you  will  not  rest  in  the  con- 
dition in  which  you  at  present  are.  Be  not  quiet  in 
your  mind  till  a  saving  change  is  wrought  in  your 
heart.  Think,  when  you  rise  in  the  morning,  0  what 
if  this  day  should  be  my  last,  and  death  should  find 
me  in  an  unrenewed  state.  Think,  when  you  are 
about  your  labor,  0  how  much  greater  a  work  have 
I  yet  to  do,  to  get  my  soul  reconciled  to  Grod  and 
sanctified  of  his  Spirit.  Think,  when  you  are  eating 
or  drinking,  or  looking  on  any  thing  that  you  possess 
in  the  world,  What  good  will  all  this  do  me,  if  I  live 
and  die  an  enemy  to  Grod,  and  a  stranger  to  Christ 
and  his  Spirit,  and  so  perish  for  ever?     Let  these 


PERSONAL  INSTRUCTION.  349 

thoughts  be  day  and  night  upon  your  mind,  till  your 
soul  be  changed.  Secondly,  I  entreat  you  to  bethink 
yourselves  seriously  what  a  vain  world  this  is,  and 
how  shortly  it  will  leave  you  to  a  cold  grave,  and  to 
everlasting  misery,  if  you  have  not  a  better  treasure 
than  it:  and  consider  what  it  is  to  live  in  the  presence 
of  Grod,  and  to  reign  with  Christ,  and  be  like  the 
angels;  and  that  this  is  the  life  that  Christ  hath  pro- 
cured you,  and  is  preparing  for  you,  and  ofFereth  you, 
if  you  will  only  accept  of  it;  and  0  think,  whether  it 
be  not  madness  to  slight  such  an  endless  glory,  and 
to  prefer  these  fleshly  dreams  and  earthly  shadows 
before  it.  Accustom  yourself  to  such  considerations 
as  these  when  you  are  alone,  and  let  them  take  pos- 
session of  your  mind.  Thirdly,  I  entreat  that  you 
will  presently,  without  any  more  delay,  accept  of 
this  felicity  and  this  Saviour:  close  with  the  Lord 
Jesus  that  offereth  you  this  eternal  life ;  joyfully  and 
thankfully  accept  his  offer,  as  the  only  way  to  make 
you  happy ;  and  then  you  may  believe  that  all  your 
sins  shall  be  done  away  by  him.  Fourthly,  resolve 
presently  against  your  former  sins;  find  out  what 
hath  defiled  your  heart  and  life,  and  cast  it  from  you, 
as  you  would  do  poison'  out  of  your  stomach,  and  ab- 
hor the  thought  of  taking  it  again.  My  last  request 
to  you  is,  that  you  will  set  yourself  to  the  diligent 
use  of  the  means  of  grace  till  this  change  be  wrought, 
and  then  continue  the  use  of  these  means  till  you  are 
confirmed,  and  at  last  perfected.  1.  As  you  cannot 
of  yourself  effect  this  change  upon  your  heart  and 
life,  betake  yourself  daily  to  God  in  prayer,  and  beg 
earnestly,  as  for  your  life,  that  he  will  pardon  all 


350  THE   REFORMED  PASTOR. 

your  sins,  and  change  your  heart,  and  show  you  the 
riches  of  his  grace  in  Christ,  and  the  glory  of  his 
kingdom.  Follow  God  day  and  night  with  these 
requests.  2.  Fly  from  temptations  and  occasions  of 
sin,  and  forsake  your  former  evil  company,  and  be- 
take yourselves  to  the  company  of  those  that  fear 
God,  and  will  help  you  in  the  way  to  heaven.  3.  Be 
careful,  in  a  particular  manner,  to  spend  the  Lord's 
day  in  holy  exercises,  both  public  and  private,  and 
lose  not  one  quarter  of  an  hour  of  any  of  your  time ; 
but  especially  of  that  most  precious  time  which  God 
hath  given  you  purposely  that  yon  may  set  your 
mind  upon  him,  and  be  instructed  by  him,  and  pre- 
pare yourself  for  your  latter  end.  "What  say  you  to 
these  things?  Will  you  do  this  presently,  or  at  least 
so  much  of  it  as  you  can?  Will  you  give  me  a 
promise  to  this  effect,  and  study  henceforth  to  keep 
that  promise  ?" 

And  here  be  sure,  if  you  can,  to  get  their  promise, 
and  engage  them  to  amendment,  especially  to  use  the 
means  of  grace;  and  to  change  their  company  and  to 
forsake  their  sins,  because  these  are  more  within  their 
reach,  and  in  this  way  they  may  wait  for  the  accom- 
plishment of  that  change  that  is  not  yet  wrought. 
And  do  this  solemnly,  reminding  them  of  the  pres- 
ence of  God,  who  heareth  their  promises,  and  who  will 
expect  the  performance  of  them  ;  and  when  you  after- 
wards have  opportunity,  you  may  remind  them  of 
that  promise. 

9.  At  the  dismissing  of  them,  do  these  two 
things : 

Mollify  their  minds  by  a  few  words  deprecating 


PERSONAL  INSTRUCTION.  351 

any  thing  like  offence.  For  example :  "  I  pray  you 
take  it  not  ill  that  I  have  put  you  to  this  trouble,  or 
dealt  thus  freely  with  you ;  it  is  as  little  pleasure  to  me 
as  to  you :  if  I  did  not  know  these  things  to  be  true  and 
necessary,  I  would  have  spared  this  labor  to  myself 
and  you ;  but  I  know  that  we  shall  be  here  together 
but  a  little  while ;  we  are  almost  at  the  world  to 
come  already ;  and  therefore  it  is  time  for  us  all  to 
look  about  us,  and  see  that  we  be  ready  when  Grod 
shall  call  us." 

And  as  we  may  not  soon  have  an  opportunity  to 
speak  with  the  same  persons,  set  them  in  the  way  of 
perfecting  what  you  have  begun.  Engage  the  master 
of  each  family  to  call  all  his  family  to  repeat,  every 
Lord's  day,  what  they  have  learned  of  the  catechism  ; 
and  to  continue  this  practice  ;  for,  even  to  the  most 
judicious,  it  will  be  an  excellent  help  to  have  in  mem- 
ory a  sum*  of  the  Christian  religion,  as  to  matter, 
arrangement,  and  words.  And  as  to  the  rulers  of 
families  themselves,  or  those  that  are  under  such 
masters  as  will  not  help  them,  if  they  have  learned 
some  part  of  the  catechism,  engage  them  either  to 
come  again  to  you,  or  else  to  go  to  some  able,  experi- 
enced neighbor,  and  repeat  it  to  them  ;  receiving  the 
assistance  of  such  persons,  when  you  cannot  have  time 
yourself. 

10.  Have  all  the  names  of  your  parishioners  by 
you  in  a  book,  and  note  who  come  and  who  do  not ; 
and  as  you  perceive  the  necessities  of  each,  so  deal 
with  them  for  the  future. 

11.  Through  the  whole  course  of  your  conference 
with  them,  see  that  the  manner  as  well  as  the  matter 


352  THE  REFORMED  PASTOR. 

be  suited  to  the  end.  And  concerning  the  manner 
observe  these  particulars  : 

That  you  make  a  difference  according  to  the  char- 
acter of  the  persons  whom  you  have  to  deal  with. 
To  the  youthful,  you  must  lay  greater  shame  on  sen- 
sual voluptuousness,  and  show  them  the  nature  and 
necessity  of  mortification.  To  the  aged,  you  must 
do  more  to  disgrace  this  present  world,  and  make 
them  apprehensive  of  the  nearness  of  their  change, 
and  the  aggravations  of  their  sin,  if  they  shall  live 
and  die  in  ignorance  or  impenitency.  To  the  young 
and  to  inferiors,  you  must  be  more  free  ;  to  superiors 
and  elders,  more  reverent.  To  the  rich,  you  must 
show  the  vanity  of  this  world,  and  the  nature  and 
necessity  of  self-denial,  and  the  damnableness  of  pre- 
ferring the  present  state  to  the  next ;  together  with 
the  necessity  of  improving  their  talents  in  doing  good 
to  others.  To  the  poor,  you  must  show  the  great 
riches  of  glory  which  are  offered  to  them  in  the  gospel, 
and  how  well  present  comfort  may  be  spared,  when 
everlasting  joy  may  be  got.  Those  sins  must  also  be 
most  insisted  on  which  each  one's  age  or  sex  or  tem- 
perament, or  calling  and  employment  in  the  world, 
doth  most  incline  them  to :  as  in  females,  loquacity, 
evil  speeches,  passion,  malice,  pride ;  in  males,  drunk- 
enness, ambition,  etc. 

Be  as  condescending,  familiar,  and  plain  as  possi- 
ble with  those  that  are  of  weaker  capacity. 

Give  them  scripture  proof  of  all  you  say,  that  they 
may  see  that  it  is  not  you  only,  but  Grod  by  you  that 
speaketh  to  them. 

Be  as  serious  in  the  whole  exercise,  but  specially 


PERSONAL  INSTRUCTION.  353 

in  the  applicatory  part,  as  you  can.  I  scarcely  fear 
any  thing  more  than  that  some  careless  ministers  will 
slubber  over  the  work,  and  do  all  superficially  and 
without  life,  and  destroy  this  as  they  do  all  other 
duties,  by  turning  it  into  a  mere  formality ;  putting 
a  few  cold  questions  to  their  people,  and  giving  them 
two  or  three  cold  words  of  advice,  without  any  life 
and  feeling  in  themselves,  and  not  likely  to  produce 
any  feeling  in  the  hearers.  But  surely  he  that  valu- 
eth  souls,  and  knoweth  what  an  opportunity  is  before 
him,  will  go  through  the  exercise  with  deep  serious- 
ness, and  will  be  as  earnest  with  them  as  for  life  or 
death. 

To  this  end,  I  should  think  it  very  necessary  that, 
both  before  and  in  the  work,  we  take  special  pains 
with  our  own  hearts,  to  excite  and  strengthen  our 
belief  of  the  truth  of  the  gospel,  and  of  the  invisible 
glory  and  misery  that  are  to  come.  I  am  confident 
this  work  will  exceedingly  try  the  strength  of  our 
belief.  For  he  that  is  but  superficially  a  Christian, 
and  not  sound  at  bottom,  will  likely  feel  his  zeal  quite 
fail  him,  especially  when  the  duty  is  grown  common, 
for  want  of  a  lively  faith  in  the  things  of  which  he  is 
to  treat.  An  affected,  hypocritical  fervency  will  not 
hold  out  long  in  duties  of  this  kind.  A  pulpit  shall 
have  more  of  it,  than  a  conference  with  poor  ignorant 
souls.  For  the  pulpit  is  the  hypocritical  minister's 
stage ;  there,  and  in  the  press  and  in  other  public 
acts,  where  there  is  room  for  ostentation,  you  shall 
have  his  best,  perhaps  his  all.  It  is  other  kind  of  men 
that  must  effectually  do  the  work  now  in  hand. 

It  is,  therefore,  very  meet  that  we  prepare  our- 


354  THE   REFORMED  PASTOR. 

selves  for  it  by  secret  prayer ;  and,  if  time  would 
permit,  and  there  be  many  together,  it  were  well 
if  we  began  and  ended  with  a  short  prayer  with  our 
people. 

Carry  on  all,  even  the  most  pungent  reproofs,  with 
clear  demonstrations  of  love  to  their  souls,  and  make 
them  feel,  through  the  whole,  that  you  aim  at  nothing 
but  their  salvation  ;  and  avoid  all  harsh,  discouraging 
language. 

If  you  have  not  time  to  deal  so  fully  with  each 
individual  as  is  here  directed,  then,  first,  omit  not  the 
most  necessary  parts.  Second,  take  several  of  them 
together  who  are  friends,  and  who  will  not  seek  to 
divulge  each  other's  weaknesses,  and  speak  to  them 
in  common  as  much  as  concerneth  all.  Only  the 
examinations  of  their  knowledge  and  state,  and  of 
their  convictions  of  sin  and  misery,  and  special  direc- 
tions to  them,  must  be  used  to  the  individuals  alone  ; 
but  take  heed  of  slubbering  it  over  with  an  unfaith- 
ful laziness,  or  by  being  too  brief  without  a  real 
necessity. 

12.  If  Grod  enable  you,  extend  your  charity  to  those 
of  the  poorer  sort  before  they  part  from  you.  Give 
them  something  towards  their  relief,  and  for  the  time 
that  is  thus  taken  from  their  labors.  I  know  you 
cannot  give  what  you  have  not,  but  I  speak  to  them 
that  can. 

And  now,  brethren,  I  have  done  with  my  advice, 
and  leave  you  to  the  practice.  Though  the  proud 
may  receive  it  with  scorn,  and  the  selfish  and  slothful 
with  distaste,  or  even  indignation,  I  doubt  not  but 
Grod  will  use  it,  in  despite  of  the  opposition  of  sin  and 


PERSONAL  INSTRUCTION.  355 

Satan,  to  the  awakening  of  many  of  his  servants  to 
their  duty,  and  the  promoting  of  the  work  of  a  right 
reformation;  and  that  his  blessing  will  accompany 
the  present  undertaking,  for  the  saving  of  many  a 
soul,  the  peace  of  you  that  undertake  and  perform  it, 
the  exciting  of  his  servants  throughout  the  nation  to 
second  you,  and  the  increase  of  the  purity  and  the 
unity  of  his  churches.     Amen. 


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Mem.  of  Rev.  Dr.  Buchanan, 
Guide  to  Young  Disciples,   -  - 
Bunyan's  Pilgrim's  Progress, 

Elijah  the  Tishbite, 

Volume  on  Infidelity, 

Doddridge's  Rise  and  Progress, 

Life  of  Martyn, 

Baxter's  Saints'  Rest, 

Edwards'  Hist,  of  Redemption,  40  -55-  - 
Pike's  Persuas.  to  Early  Piety,'  40    55  - 

Reformation  in  Europe, 40    55  « 

Practical  Piety,  by  Han.  More,  40  55  - 
Anecdotes  for  the  Fam.  Circle,  40  55  - 
Spirit  of  Popery,  (12  eng's,)  40  -55  -  - 
Jay's  Christian  Contemplated,  35  45  - 
Wilberforce's  Practical  View,  35    45  - 

Life  of  David  Brainerd, 30    40  - 

Melvill's  Bible  Thoughts,  30    40  -  • 
Sabbath  Manual.     By  Dr.  Ed- 
wards,       25    35    15 

Do.  Parts  1  and  3,  General 
Claims  of  the  Sabbath, 
and  its  Relation  to  the 

Family  Institution, 5 

Do.     Part  4,  Mode  of  Keep- 
ing the  Sabbath, 5 

Mammon.  Prize  Essay  by  Har- 
ris,  25 

Life  of  Samuel  Pearce?   25 

Edwards  on  the  Affections,  -  -  -25 

Universalism  not  of  God, 25 

Memoir  of  Matthew  Henry,   -  25 
Memoir  of  Hannah  Hobbie,-  -  -25 
Bogue's  Evidences  of    Chris- 
tianity,   25 

Religion  and  Eternal  Life,  -  -  -25 

Life°of  John  Newton, 25 

Gurney  on  Love  to  God,   -  - 


Memoir  of  H.  Page, 


25    35    15 


Nevins'  Practical  Thoughts,  •  -25 
Dibble's  Thoughts  on  Missions,  25 
Nevins'  Thoughts  on  Popery,  25 
Morison's  Counsels  to  Young 

Men, 

James'  Anxious  Inquirer,  -  - 
Mason  on  Self-Knowledge, 
James'  Y'g.  Man  from  Home 
Abbott's  Mother  at  Home,  -  - 

Alleine's  Alarm, 

Baxter's  Call, 

Sherman's  Guide  to  Acquaint- 
ance with  God, 15 

Henry  on  Meekness, 15 

Life  of  Rev.  Samuel  Kilpin,  -  •  15 
Keith's  Evidence  of  Prophecy,  15 
Baxter's  Life,  chiefly  by  Him- 
self,   15 

Life  of  Archbishop  Leighton,    15 
Baxter's  Dying  Thoughts,  -  - 
Andrew  Fuller's  Backslider,  ■ 
Redeemer's  Last  Command,  • 

Home  Evangelization, 

Beecher  on  Intemperance,  •  • 
Life  of  Rev.  C.  F.  Swartz,  •  - 


Flavel  on  Keeping  the  Heart,  10 

Flavel's  Touchstone,    10 

Divine  Law  of  Beneficence,  •  -10 
Zaccheus,  or  Scriptural  Plan  of 

Benevolence, 10 

Temperance  Manual.    By  Dr. 

Edwards, 10 

Colporteur  and  Roman  Catho- 
lic,  10 

Dr.  Plumer's  Bible  True, 10 

Memoir  of  Normand  Smith,  -  10 

Self-Deception, 10 

The  "Withered  Branch  Revived,  10 
Scudder's  Appeal  to  Mothers,  -10 
Social  Hymns,  (large  32mo,)    25 
Hymns  to  Sacred  Songs,  (large 
32mo,) - 20 


25 

25    10 
25 

5 
5 

5 
5 
5 
5 
5 
5 


*  .  BOOKS 

cloth. 
GallaudeVs    Scripture    Biog- 
raphy— Price  §1  75  a  set  of 
seven  volumes. 

Vol.  1,  Adam  to  Jacob, 25- 

Vol.  2,  Life  of  Joseph, 25 

Vol.  3,  Life  of  Moses,  pt.  1,-25- 
Vol.  4,  Life  of  Moses,"pt.  2,  25- 

Vol.  5,  Joshua,  Judges, 25- 

Vol.  6,  Ruth  and  Samuel,  -  -25- 

Vol.  7,  Life  of  David, 25- 

Gallaudet's  Youth's   Book    of 

Natural  Theology, 25 

Night  of  Toil, 25- 

Peep  of  Day,  (for  young  chil- 
dren,)    ••■• 25- 
Line  upon  Line,  (do.,) 25 

Precept  upon  Precept,  (do.,)-  -  -25 

Anzonetta  R.  Peters, 25 

Missionary's  Daughter, 25 

Legh  Richmond's  Letters  to  his 

Children, 20 

Child's  Book  on  the  Sabbath,    20 
Dairyman's  Daughter,  etc.,  -  20 

Abbott's  Child  at  Home, 20 

Gallaudet's    Child's    Book    on 

Repentance,  20 

Do.     History  of  Jonah, 20 

Advice  to  a  Young  Christian,  15- 
Memoir  of  Charles  H.  Porter,   15 
Memoir  of  Nathan  W.  Dicker- 
man,  15 


FOR 


Silt. 

pap. 

35 
35 

35 
35 
35 
35 

3.5 

15 
15 
15 

no 

30 
30 

30 

10 
10 
10 
-10 

30 
30 
25 
25 

10 
10 

10 

25 

10 

THE    YOUNG. 

cloth. 

Wilberforce  Richmond, 15 

Memoir  of  Henry  Obookiah,  -  -15 
Memoir  of  John  Moonev  Mead,  15 
Spoiled  Child,  David  Baldwin, 

etc., 15 

Eliza     Astor     Rumpff,      and 

Duchess  de  Broglie,    ------ -15 

Village  in  the  Mountains,  etc.,  - 15 
Little  Henry  and  his  Bearer,etc. 15 

The  Widow's  Son,  etc., 15 

Eliza  Cunningham,  etc., 15 

Memoir  of  Mary  Lothrop,  -  -  -  -15 
Gallaudet's  Life  of  Josiah,  -  -  -15 
Memoir  of  Chas.  L.  Winslow,  15 
Amelia,  the  Pastor's  Daughter,  15 
Shepherd  of  Salisbury  Plain, 

etc., 15 

Putnam  and  the  "Wolf,  etc.,-  -  15 

Story  of  Grace  Harriet, 15 

Elizabeth  Bales.       By  J.  A 

James, 15 

Newton's  Letters    to  Adopted 

Daughter, 15 

Clementine  Cuvier, 10 

Raising  of  Lazarus, 10 

Foster's  Appeal  to  the  Young,  10 

Emily  Maria, 10 

Memoir  of  Caroline  Hyde,  -  -  -  -10 

Children  Invited  to  Christ, 10 

Narratives  of  Pious  Children,-  10 
Memoir  of  Rolls  Plumbe, 10 


gilt.  pap. 


WITH   NUMEROU 
Tales  about  the  Heathen,  -  -  -  25    35 
Trees,  Fruits,  and  Flowers  of 

the  Bible,  (9  cuts,)   20    30    10 

Scripture  Animals,  (16  cuts,)    20    30 -  ■ 
The  Illustrated  Tract  Primer,  15     25-10 
Letters  to  Little  Children,  (13 

cuts,) 15    20    10 

Great  Truths  in  Simple  Words,  15  -  -  20  -  - 10 
Peet's    Scripture  Lessons,   (25 

cuts,) 15    20    10 

VOLUMES    OF    CHILDREN'S   BOOKS— ILLUSTRATE  D. 


S   ENGRAVINGS. 
Gallaudet's  Child's  Book  of  Bi- 
ble Stories,  (10  cuts,) 15 

Children  of  the  Bible,  (8  cuts,)  15 
Child's  Hymn-Book,  (32mo,)    15 
Amos  Amine  Id,  (10  cuts.) 
Dr.  Watts'  Catechisms  ibr  the 

Young, 

Watts'  Divine  and  Moral  Songs, 
(32mo:) 


Books  for  Small  Children,  2 
vols.  32mo,  (New  Series  I.,) 

Books  for  Children,  4  vols., 
32mo.  (New  Series  II.,)   

Books  for  the  Young,  2  vols., 
18mo,  (New  Series  III.,)   -  - 


POCKET    MANUALS,    32MO. 


Book  of  Proverbs, -  -  •  -10 

Cecil's  Reasons  of  Repose,  (on 
Infidelity,) 10 

The  Ten  Commandments  Ex- 
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Book  of  Psalms,  (4Smo.)  20 


15- 


MANUALS,    64MO. 

Heavenly  Manna, 

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Text, 


Books  for  the  Young,  4  vols., 

20    25       18mo,  (New  Series  IV.,) 30    40 

Fifty-two    Scripture    Facts,  2 
30       vols.,  32mo.     By  author  of 

Peep  of  Day 20    25 


Clarke's  Scripture  Promises,  -20  25  - 
Daily  Scripture  Expositor,  20  25  - 
Cecil    and    Flavel's    Gift    for 

Mourners, 15  - 

Bean  and  Venn's  Advice  to  a 

Married  Couple, silk,  -   20 

Hymns  for  Infant  Minds, 10    15  - 

POCKET 
Diary,  (Daily  Texts  interleav- 
ed,)   15    20 

Gems  of  Sacred  Poetry, 15    20 

Daily  Food  for  Christians,    -  -  -10    15 

Mason's  Crumbs, 10    15 

Chaplet  of  Flowers.  By  a  lady,  10-15 

Also,  more  than  60  volumes  in  the  German.  French.  Welsh,  Spanish,  and  Danish 
languages. 


Date  Due 


■HBByflUnSDHHB 


I 


i  .1 


